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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/9969.txt b/9969.txt new file mode 100644 index 0000000..acfb8c0 --- /dev/null +++ b/9969.txt @@ -0,0 +1,9549 @@ +The Project Gutenberg EBook of Love's Final Victory, by Horatio + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Love's Final Victory + +Author: Horatio + +Posting Date: November 5, 2011 [EBook #9969] +Release Date: February, 2006 +First Posted: November 5, 2003 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK LOVE'S FINAL VICTORY *** + + + + +Produced by Juliet Sutherland, Charlie Kirschner and the +Online Distributed Proofreading Team. + + + + + + + + + + + +LOVE'S FINAL VICTORY + +_Ultimate Universal Salvation on the +Basis of Scripture and Reason_ + +BY + +HORATIO + +An Orthodox Minister + +"_That which is incredible to thee thou shalt not, at thy soul's peril, +attempt to believe. Go to Perdition if thou must, but not with a lie in +thy mouth. By the Eternal Maker, no."--Carlyle._ + +"_Is not Universal Salvation the Divine Corollary of Universal +Atonement?"--Extract of a letter from the Author to an eminent +Methodist minister in England._ + + + +TABLE OF CONTENTS + + +I. + +DIFFERENT THEORIES. + +Fear of Punishment--Early Impressions--Men of Piety and Learning--Facts +and Figures--Mental or Material Fire--The Theory of Conditional +Immortality--Why Invented--Moody--Divine Failure Impossible--Future +Operations of Grace--Restoration--A Plea for Charity--Other Worlds--The +Heathen--Devout Use of the Imagination. + + +II. + +CRUELTY OF FORMER VIEWS. + +Unconditional Election--Children of Believing Parents--An Arrogant +Pretension--God's Own Children--The Heathen of All Time--A Baleful +Shadow--Former Cruelty--Herbert Spencer--Dr. Farrar's Eternal Hope--A +Lady With An Open Mind--Dr. Dawson's Larger View--The Universal +Attraction. + + +III. + +THE CHURCH IN TRANSITION. + +No Definite Note of Warning--Preachers Afraid of Discipline--Divided As +to Restoration or Extinction--Plea for Liberty--Liberalism of the +Episcopal Church--Advance in Christian Unity--Dr. Edward +White--Conditional Immortality--Endless Torment--If True Ought to Be +Preached Morning, Noon and Night--Awful Penalty of Sin--Extinction--True +Religion Is Reasonable--Enlarged Conceptions. + + +IV. + +INFINITE JUSTICE. + +A Strong Argument--Universal Atonement--Infinite Justice Satisfied--A +Candid Methodist Minister--Can Man Commit An Infinite Sin?--Everlasting +Punishment Could Not Be Rendered--Uses of Suffering--Punitive and +Remedial--The Penalty Has Been Paid--Moral Effect--Mystery of Pain--Not +Punishment but Chastening--Extending Our Outlook Beyond--Boundless Time +and Space--Operations of Grace in the Next Life--Infinite +Power--Infinite Mercy--Infinite Love--Incentive to Endless Praise. + + +V. + +HARMONY OF THE DIVINE ATTRIBUTES. + +Our Limitations--Development--Our Capacity--Divine Foreknowledge--No +Divine Failure--The Heathen--Unchangeable Dove--Union of Four +Attributes--Eternal Wisdom--A Marvel of Coercion and Freedom--The Day of +Divine Power--An Unfathomable Mystery--Future Revelations--Coming to +Zion with Songs. + + +VI. + +THEORY OF EQUALITY. + +Abraham Tucker's View--Ingenious and Reverent--Variety of +Endowment--Maximum of Happiness--Imparting and Receiving New +Ideas--Compensations--Infinite Justice. + + +VII. + +PROCESSES OF PURIFICATION. + +Different Processes--The Case of Saul--Changed in a Moment--No Violence +to Human Freedom--The Case of Nebuchadnezzar--Sudden or Slow--Basis of +Warning--An Object Lesson--Function of Suffering. + + +VIII. + +THE INTERMEDIATE STATE. + +Meagre Details--Good Reasons Why--Extent of the Universe--Future +Glory--Sin in Other Worlds--No Revelation--Future Abode of the +Righteous--Solid or Ethereal--Impossible Revelations--Present Duties and +Interests--Our Limitations--Necessity of Purification--Preaching to the +Spirits in Prison--Stages of Progress--The Law of Gradual Development. + + +IX. + +THE SPIRITS IN PRISON. + +The Descent of Jesus Into Hades--Singular Reserve of +Preachers--Purgatory--Dr. Gerhardt's Book--A Bodily Resurrection--The +Spirit World Requires a Spirit Body. + + +X. + +DIVINE LOVE. + +Infinite Being and Perfection--Grades of Being--Variety--Man's +Limitations--Moral Beings--Hopeless Surroundings--All Are the Children +of God--Righting the Wrongs of Time--"The Heart of the Universe Is +Love"--Eternal Conscious Torment Incredible--Conquering Power of +Love--Eternal Purpose Will Not Fail--Omnipotence in the Moral Realm--The +Divine Expression of Love--Universal Atonement Involves Universal +Salvation--Final Success of God's Designs--Will Evil Necessarily +Perpetuate Itself?--Triumph of Good Over Evil--Few Stripes or +Many--Reformatory Punishment--Bringing Good Out of Evil--Possibilities +of Redeeming Grace--The Ransomed of the Lord--Wrath but the Shadow of +Love--Former Eternity of Sinlessness--Wrath No Constituent of the Divine +Character--Pity and Indignation. + + +XI. + +THE ATONEMENT. + +Extent of the Atonement--The Dilemma of Universal Atonement and Partial +Salvation--Human Systems of Truth--Methodist Theology--Tradition and +Reason--Dr. Dale's View--No Divine Failure--Imperfection of All +Theological Systems--"Sufficient but Not Efficient"--Undeveloped +Possibilities--The Angel in the Apocalypse--Omnipotence Both in the +Physical and the Moral Realm--The Short Epoch of Time--Advance of +the Presbyterian Church in the United States--Individual +Congregations--Hardening Effects of the Narrower View--The Softening +Influence of Dreams--Divine Capacity of Suffering--Persistence of What +Is Good--Good Men Who Are Not Christians--Insanity--Blind Tom. + + +XII. + +A FEEBLE NOTE OF WARNING. + +The Creed of Eternal Torment--Do Ministers Really Believe It?--If They +Do, Why Not Say So?--No Decisive Note of Warning--Definite Missionary +Incentive Is Wanting--The Phrase, "Eternal Death," Often Used--Does It +Mean Annihilation, or Eternal Torment, or What?--Vague Reference to +Punishment Fosters Unbelief--An Age of Compromise--Professor Faulkner's +Testimony--The Idea of Restoration Would Fully Meet the +Difficulty--Honesty and Candor--Carlyle's Scathing Warning--Ultimate +Fulfilment of Prophecy--Eternal Songs. + + +XIII. + +PROPHECIES YET TO BE FULFILLED. + +Enlarging Vision--Promise to Abraham--A Host of Similar Promises--Many +of Them Not Merely National--Their Fulfilment--Not Limited by the +Short Epoch of Time--The Present Only One Part of the Divine +Administration--Why the Revelation Was Not Given Sooner--Groping in the +Twilight--Growing Illumination--A Time for Everything--Dazzle or +Enlighten--Discoveries in Science are Really Revelations--Our Slowness +in Receiving Spiritual Truth--Limitations of Great Men. + + +XIV. + +TESTIMONY OF SCRIPTURE. + +The Unrevealed--Scripture and Reason--Bishop Butler's Dictum--Reverence +of Kepler--Moral Courage of Sir Oliver Lodge--Increase of Laxity--The +Spirit's Almighty Power--Supreme Authority of Scripture--The Proper +Sphere of Reason--Fate of the Heathen--Singular Reserve of +Preachers--Sin Is Abnormal--Union of Divine Power, Wisdom, and +Love--Reasonableness and Harmony--A Multitude of Scripture +Promises--Discipline Instead of Eternal Torment--Dr. Funk's View--The +Great Panacea for Unbelief--Ingersoll--No Divine Failure. + + +XV. + +TESTIMONY OF REASON. + +Divine Gift of Reason--Its Proper Sphere--No Dogmatism--Is Sin An +Infinite Evil?--Infinite Penalty Impossible to Be Rendered--Justice Can +Delay--Good Cannot Perish--Testimony of Dickens--Endless Punishment +Would Increase Moral Evil--The Divine Character Never Changes--Time but +a Short Epoch--Our Capacity of Development--Salvation of Infants--The +Insane--Imperfect Christians--Their Destiny--Good Unchristian Men--Where +Will They Go?--"All Souls Are Mine"--Worth Preserving--Fate of the +Heathen--Reclaimed in the Next Life--Human Freedom Never +Destroyed--Provision for All--A Dreadful Hymn--Divine Sacrifice Not in +Vain--Bringing Good Out of Evil--Final Triumph of Goodness--Sin Is +Abnormal--Will Therefore Cease--Law of Gradual Change--Sins of the +Mind--The Race Might Easily Have Been Intercepted--Endless Torment +Cannot Be Believed--The Mind's Affinity for Truth--True Punishment Is +Reformatory--Alleged Divine Cruelty--Agony of Eternal--Ingersoll and +His Shafts of Ridicule--Incentive to Good Works--Unfathomable Divine +Love--"Joy Cometh in the Morning" + + +XVI. + +THE CASE OP SAUL. + +Divine Methods of Reclaiming Men--"The Chief of Sinners"--Changed' in a +Moment--No Violence Done to His Freedom--Yet Sovereign Power--The +Mystery of Grace--View of McCosh--Supremacy of Conscience--Sir Isaac +Newton's Wonderful Alertness of Mind--Reason and Intuition--Capturing +the Most Incorrigible--Evil Environment--Suffering a Necessary +Factor--Agony of Remorse--Eternal Hope. + + +XVII. + +ETERNAL SEPARATIONS. + +An Everlasting Pang--David and Absalom--Strained Ideas of Late Momentary +Repentance--King Solomon--King Saul--The Gracious Character of +Sympathy--George Eliot's View--A Strong Argument for Restoration--Heresy +of a Minister's Wife--A Minister's Orthodox View--Wonderful Goodness of +a Criminal--Where Will He Finally Go?--Our Very Imperfect +Friends--Glossing Over Their Faults When They Are Gone--Our Instinctive +Hope for the Worst--Restoration the True Solution--A Final Era of Joy. + + +XVIII. + +NOT REALLY BELIEVED. + +Present Enthusiasm for Missions--Former Lassitude--The Basis of +Missionary Enterprise--Supposed Damnation of the Heathen--If Really +Believed Would Drive Us to Frenzy--Minister's Monday Meeting--Pretence +Cuts the Nerve of Enthusiasm--Restoration the True Incentive--Effective +Because Reasonable--Torment Not Really Believed--The Heart Often Truer +Than the Head--Necessity for Preparatory State--Could Not Have Details +Revealed--Orthodoxy of the Torment View--Trying to Believe It--Be Not +Afraid of the Truth--Extreme Calvinists Signally Honored--The Reason +Why--Our Innate God-given Convictions--Meagre Expenditure for +Missions--Tacit Acknowledgment That Endless Suffering Is Not Believed. + + +XIX. + +WORKING MEN AND THE CHURCH. + +Efforts to Attract Working Men to the Church--Restoration Would Largely +Solve the Difficulty--Common Sense of Working-Men--Glorious Expansion of +Truth--Recasting Traditional Views--The True Basis for Unity. + + +XX. + +THE SEEN AND THE UNSEEN. + +Beauty Evolved from Chaos--Future Capacity of Motion--Gleams of the +Invisible--Changing Into the Divine Image--Crying Out for God--From +Barrenness to Beauty--The Glow of the Firefly--The Effulgent +Divinity--Universal Sense of Beauty--Sunset on the Prairie--Guardian +Angels--Death As Seen from This Side and That--Sunset on Yellowstone +River--A Drop of Dew--Reality of Heaven--The Literal and the +Figurative--The Spiritual Body--Expanding Glory of Creation--Sunset in +Dakota--Lights Dim and Clear--Christ's Unsullied Purity--A Rent in the +Cloud--An Imprisoned Lark. + + +XXI. + +THE FINAL DAY. + +Everlasting Love--Resources of Infinite Wisdom and Power--Redemption of +the Whole Race--Forecast of the Final Day--The Conquest of Love +--Christ Is Satisfied--He Is Singing with Joy--Ancient Prophecy +Fulfilled--Adoration of the Heavenly Hosts--The Saviour Crowned. + + + + +GENERAL INTRODUCTION. + +The circumstances under which these pages came to be written are rather +peculiar. I am in favor of church unity, and I had thought of writing +something that would tend to bring the churches into closer harmony. I +am persuaded that their unity of doctrine is greater than is usually +supposed; I endeavored to make this apparent by citing a long list of +doctrines on which the churches tacitly agree. + +But in all faithfulness I had to recognize a striking difference of +opinion when I came to speak of the doctrine of future punishment. On +this profound question I had to recognize that there are honest +differences of opinion. These could not be summarily dismissed by a +hasty yea or nay. + +There are three views that are entertained, which may be expressed thus: +Extinction; Restoration; Endless Suffering. Not only do these different +views prevail among different churches; they prevail also among +individuals in all the churches. In fact, it would be hard to find a +thoughtful church of any name in which each of these views is not +represented. + +While there is this diversity of view, there ought surely to be +toleration. It is a profound subject; I am very conscious of that; yet +I think there may be ultimate harmony if we are only candid enough to +lay aside all prejudice, and give the matter our serious and impartial +consideration. And surely, it is worthy of that. In my view, there is a +right conception of the matter, which if generally entertained would go +far to lift a dark shadow from the heart of the world. + +For myself, I may say that I was brought up in an orthodox church that +professes to believe in endless suffering. I had not, even at a mature +age, examined that doctrine critically. In fact, I shrunk from examining +it; I think most people do who professedly accept it. It is the doctrine +of the church, and the easiest way is to assume that it is all right. If +it was formulated by our learned and pious ancestors, the usual idea is +that it's good enough for us. + +A thoughtful mind, however, could not but recognize that there is a +serious difference on this question in different churches that are +admitted to be evangelical. Not only that, but there is a difference +between thoughtful men in the same church. Hence, I was led to adopt, +and to state, my own views here. The arguments that I was thus compelled +to use expanded far beyond my expectation. Then I recognized that a plea +for unity along with the advocacy of a contested vital doctrine, do not +hang well together. Moreover, the space that I felt compelled to give to +this doctrinal defense, induced me to cut it loose from my plea for +unity, and present the matter separately. + + * * * * * + +On this most serious question I must say that I have read but very +little. Even Dr. Farrar's standard work on "Eternal Hope" I have not +read. But I considered this to be no serious disadvantage, on the whole. +I conceived--and I think it was no undue egotism--that my own +originality and naturalness would balance in a large degree the +completeness which otherwise I might have attained. I think it is no +small advantage to see the natural working of an open mind, not warped +by other people's opinions and arguments. + +But there was more than that. It is said of Christ that He is "The true +Light that lighteth every man that cometh into the world." I cannot but +think that I have had some illumination from that Source. Once in the +night season, when I wished above all things to sleep, I was kept awake, +and an idea came to me that was never in my mind before. In the morning +the idea was written down. The following night the same thing would +occur again, and again a new thought was written down. The same thing +continued for weeks, with hardly an intermission. + +It did not strike me until afterwards that this might be a special, +divine illumination. Yet why should it not be, except that I was +utterly unworthy? But then I remembered that it is to "every man," +however unworthy he may be, that this divine Light comes. So it may come +to many when they do not know it. + +In this case it was not really so surprising. When we think of the Power +and Grace that are so bound up with the theory of Restoration that are +as yet so little recognized, might we not expect special, divine aid in +making known such a glorious revelation? As I have noticed elsewhere in +this treatise, neither of the two alternative theories brings anything +like such glory to Christ as the theory of Restoration. Is not this an +overwhelming argument that the theory is true? + +At all events, there is now more toleration for such views than there +was some time ago. I know that many Congregational ministers hold to the +doctrine of Conditional Immortality; and there is no bar to such views +in that church. Dr. Farrar's "Eternal Hope" does him no discredit to-day +in the Episcopal Church. So with Dr. Edward White's doctrine of +Conditional Immortality. But there are some who still hold tenaciously +to the orthodox faith, and are quick to resent any departure from it. + +Well do I remember a conference that was held in Dr. Parker's Tabernacle +in London several years ago. The occasion was the meeting with the Rev. +Henry Ward Beecher. The large church where we met was nearly filled with +ministers. During Mr. Beecher's talk one of these zealots for orthodoxy +flung out the inquiry, "Do you believe in everlasting punishment?" +Beecher--manly man that he was--immediately responded that he did not. +At once there was an uproar. The great majority, I believe, whether in +sympathy with Mr. Beecher or not, would have allowed the matter to pass +in respectful silence. But there was a small minority who felt bound to +stand up for orthodoxy. For a time there was great confusion. I remember +Parker's dignified protest. "Brethren," he said, "this is a Conference; +it is not an Inquisition." + +Truly, it does seem strange that men should be ostracised for not +believing that the great majority of mankind is in everlasting fire! +That is really the sum and substance of their offending. It seems that +is an offense for which no greatness or goodness can atone. In the case +referred to the man who was condemned was confessedly head and shoulders +above his peers. Yet we boast of our culture and progress, and our +emancipation from medieval darkness. Truly, it would be funny, if it +were not sad. + + * * * * * + +On the occasion referred to I had no sympathy with Mr. Beecher's view, +nor for several years after. But the idea took hold of me about five +years ago. So far as I know, it came spontaneously; no, perhaps not +spontaneously, but as a direct suggestion from the unseen. I had been +reading nothing that would naturally lead up to it; I had no former +leanings in that direction; nor was I in contact with any person who +would suggest it. But suddenly the idea took hold of me, and pursued me +night after night with new arguments. All the time there was nothing in +my reach along this line that I could read; and I had read almost +nothing beforehand. So I sought for nothing, realizing that it might be +better to present the case solely from my own point of view. + +I mention these matters in no spirit of egotism, but simply to show that +the matter occurred to me at a time unlooked for, and without any +extraneous help. If I had resorted to outside aids, I might perhaps have +made the argument more complete; but would I have made it more +convincing? + + * * * * * + +I am not in the habit of ventilating these views on all occasions; but +in certain cases lately there were some remarkable results. For +instance: I met a Presbyterian minister whom I knew, and we drifted into +these ideas. I said I would give him one argument for universal +salvation, and one only. When I had stated the argument he said it was +absolutely conclusive, and that there could be no such thing as +endless torment. + +Lately, I met a Presbyterian D.D. on the train, and we drifted into +these questions. He argued the case strongly from the orthodox point of +view, and I defended the more liberal theory. We argued the question for +two hours. When we were at the end of our journey he frankly confessed +that he was quite with me, and that he "had gone through the mill." Yet +that D.D. is supposed to be orthodox. I believe he is one of many who +suppress their honest inner convictions. + +A teacher in the Methodist body, a man of deep thought, and fine +culture, during a few minutes' conversation, endorsed several of my +views, and began to advance some of his own. + +Lately, I visited a highly cultured Christian lady, who was once a +member of my congregation, and I referred casually to some of these +ideas. Thinking afterwards that I might really have done her an injury +by merely mooting such a subject, I went back the next evening, and went +into it fully. The result was that she expressed her hearty concurrence +in such views. + +Cases like these convince me that the public mind is more open than it +was some time ago, and that when the matter is presented reasonably, in +many instances it will be accepted. Surely, the light of God is +beginning to shine into our gloom! + + * * * * * + +I suppose that the contracted view of divine love and power that +prevailed in former times was largely due to the failure of men to see +that God rules in all worlds and through all time. Because grace does +not take effect in the case of every person now and here, it was +concluded that this was a part of the divine decree; for could not God +do as it pleased Him? But now we realize that this life is not all; that +divine love and power are from everlasting to everlasting; that we see +here but "parts of His ways;" that the great redemptive scheme may be +completed in the ages to come. + + * * * * * + +In this treatise I have chiefly in view the great mass of people who +believe in the plain statements of Scripture, and also in reason. And I +will say this, for the sake of those who have been brought up with the +idea that the Scripture teaches eternal torment, that there are many +incorrect Scripture translations, and that these largely account for the +long persistence of the old theory. Its origin is really due to the +Roman Catholic Church, which invented it to keep its adherents in due +subjection. + +It is well to note that in two of the views I have referred to there is +a degree of harmony. In the theory of Extinction and that of Restoration +there is a tacit repudiation of endless torment. That seems to be an +intuition in harmony with our highest range both of thought and feeling, +when thought and feeling are not unduly warped by tradition. The old +theory may sound orthodox; it may be consecrated by many tender +memories; but I would ask if you have thought over it seriously, and if +in your inmost soul you believe it. Then be faithful to that inner +conviction. It is the light of God. It is what Carlyle calls "the direct +Inspiration of the Almighty." + + * * * * * + +Pending the final solution of this great problem, I think there ought to +be enough charity to disagree, with all good will and mutual confidence. +And in all contemplated union of the churches this liberty ought to be +clearly recognized. For this question, though of tremendous importance, +is not a saving one by any means. Men, of whose goodness there can be no +question, hold different views. Truth is greater than orthodoxy, and is +sometimes to be found outside of orthodoxy. In this connection, the +words of Professor Faulkner, of Toronto University, are well worth +pondering. He says: "The fear of not being orthodox is, in my opinion, +the reason why theology is under a cloud at the present time." + +Closely related to this subject, it may be opportune to quote an article +of mine that lately appeared in the "_Homiletic Review_" on the +"Doctrinal Basis of Union in Canada." + +The contemplated organic union of the Presbyterian, Methodist, and +Congregational Churches in Canada has not yet been consummated. One +thing that involved some delay has been the discovery of a basis of +doctrine that would suit the three churches. At length such a basis has +been formulated. It contains one statement, however, which I am rather +surprised to see. It says that the doom of the finally impenitent will +be "eternal death," Now what does that mean? Might it not be honestly +taken to mean two very different things? Might it not be taken to mean +"eternal torment" or "eternal extinction?" The manifest ambiguity of +such a statement would seem to me highly objectionable. I quoted the +phrase to two thoughtful friends, and asked them what it meant. They +made a long pause, and said they did not know. + +If the phrase has been adopted on purpose to make it the expression of +the two views referred to, such a course is surely wanting in candor and +honesty. To be sure, it is a Scriptural phrase, but inasmuch as it is +taken to express two very different views, it ought not to be adopted. +By all means be clear and simple and straightforward. + +There has been too much vagueness on the part of preachers on this most +solemn theme. Lately I heard a preacher speaking of unsaved men as +"miserable failures, going out into the darkness." Now what did he mean? +Either he has no definite idea himself, or he judged it unwise to +express it. Does not such a statement as I have quoted pander directly +to infidelity? + +Surely, the time has come when we ought candidly to recognize that on +this question there may be a legitimate difference of opinion. There +are men whose godliness and ability are beyond all question, who hold +diverse views on this matter. Whether it be the theory of eternal +torment or extinction or Restoration that is held, let us concede all +honor and confidence to the men who hold it. The more of that spirit we +really possess, the sooner will the divine light break upon our souls. + +With regard to a basis on which conscientious men can really unite, is +it well to go so much into detail? Mere creeds will never conserve the +truth. Men will think, whether we will or no; and men will have diverse +views. Do we not put a premium on dishonesty by constructing a creed for +all details, and expecting men to subscribe to that creed? Have we not +had too much of that in the past? A noted official in the Methodist body +told me lately that he does not believe in eternal torment, but that if +it were known, he would lose his position. But eternal torment is in the +Methodist creed, and he had profest his adherence to it. It is so with +many Presbyterians. I have spoken privately with several, and not one +profest to believe in that doctrine. But we say, "Truth is mighty and +will prevail." Yes, I believe it will; but it would surely prevail +faster if we were always loyal to it. Besides, is there anything that +makes more directly for degeneracy of character than such evasion? + +To avoid all peril of this kind, how would it do to take for a basis +of doctrine this simple statement. "I believe the Scriptures of the Old +and New Testaments to be the Word of God?" Or, "I believe the Scriptures +of the Old and New Testaments to contain the Word of God?" Then, with +further "light breaking from God's holy word," we would not need to +expunge anything from our creed, or add anything to it. + +For the present, let us be faithful to the light we have. As Canon +Farrar well says: "There is but one failure; and that is, not to be true +to the best one knows." + + * * * * * + +It will be noted that throughout this discussion I have made no attempt +to indicate anything of the nature of the divine reformatory processes +in the next life. That is far beyond me. The principle may be the same +that operates now, but the details may be very different, and the +effects produced may be quick or slow, just as in this life. We have +instanced the case of Saul's conversion as exceptionally thorough and +immediate. There may be somewhat similar cases in the next life; we do +not know; but there is reasonable ground for hope. Then too, as now, +there may be cases of incorrigibility which ages may be required +to redeem. + + * * * * * + +Mistranslations of certain passages of Scripture on this subject are so +numerous, and in some cases so utterly opposed to the original, that I +made out a list of them, to be presented here. On second thought I have +omitted them, for the reason that this treatise is intended more +especially for plain, common sense people, who do not trouble much about +translations, but who are dominated largely by reason and good sense. +For those who give more attention to translations, I could wish that +some competent and impartial person would compile a list of +mistranslations and present them as a separate treatise. + + * * * * * + +I am satisfied that in the English Bible there is abundant support for +every position I have taken. I do not mean merely direct, verbal +support; but also the support of reason and common feeling, which come +from the same divine Source. + +I can well conceive, however, that some may have a conscientious fear +that there may be something in the original that is opposed to the views +that I have taken. It may appear very unlikely that the orthodox views +that have so long prevailed should find such wide currency if they are +not supported by revelation. It cannot be denied, however, that the +translators of the Scriptures in many instances were strongly imbued +beforehand with certain of those doctrines, and that in many cases they +wrested the Scriptures to support them. So much is this the case that +corrections and modifications have since been made--in some cases +totally contrary to the original translations. + +Along with this, let it be remembered that there is, and rightly, a +strong conservative feeling against meddling with the Divine Word. +Notwithstanding this, there is in all honesty a feeling that certain +translations call for a radical amendment. I think this statement will +be thoroughly borne out by some of the translations I will quote. + +I have thus been moved to give some instances of mistranslation. Since +writing the foregoing I have met with a treatise by Rev. Arthur +Chambers, an English Episcopal minister, in which he quotes a great +number of these. A number of them bear so directly on the matter we are +treating that I feel that I cannot do better than quote some of them +here. And in order to do this author justice, I will give also some of +his own comments. + +Mr. Chambers writes: + + +THE MEANING OF THE WORD "HADES." + +The Greek language contains two words which are used many times in the +New Testament--"Gehenna" and "Hades." + +When the Greek New Testament was translated into English, one English +word'--"Hell"--was, very unfortunately, made to do service for the two +Greek words named above. "Hell" was used to express both the place of +future punishments, and also the abode of those, who having departed the +Earth-life, are existing as disembodied spirits, physically disembodied. + +As was to be expected, confusion of ideas soon arose in consequence, and +ordinary readers became bewildered. + +Such a passage is Acts ii. 31: "His soul was not left in Hell," and the +clause in the Apostles' Creed--"He descended into Hell"--instead of +being understood as expressing that Christ at His crucifixion entered +into Hades, seem to teach that He went into the place of +punishment--Hell; where He never went. + + +THE EARLY-CHRISTIAN CONCEPTION OF HADES. + +The foregoing conclusion is well-nigh unassailable, in view of the fact +that the early Christians believed in an Intermediate State, which they, +like the Jews and Greeks, called "Hades." + +Justin Martyr (A.D. 147) declares that "those who say that there is no +Resurrection, but that, immediately after death, their souls are taken +up to Heaven, these are not to be accounted either Christians or Jews." + +Tertullian (A.D. 200) states that "the souls of all men go to Hades +until the Resurrection; the souls of the just being in that part of +Hades called the 'Bosom of Abraham,' or 'Paradise.'" + +Origen (A.D. 230) expresses the same views. Lactantius (A.D. 306) +writes, "Let no one think that souls are judged immediately after death; +for they are all detained in the same common place of keeping, until the +time come when the Supreme Judge shall enquire into their good or +evil deeds." + +Our English New Testament represents the rich man as being in Hell. But +the translation is a false one. In the original Greek it is, "In Hades +he lifted up his eyes." + +So, then, the rich man, though in another sphere than that of Lazarus, +was also in Hades. I am aware that some teachers have viewed this +parable as depicting the future condition of man, in happiness or +misery, in Heaven or Hell. But besides the locality in which the two +persons are placed being actually named, the context is against such a +supposition. At the time that Lazarus and Dives are shown in their +after-death experiences, this world is still in existence, and the +brothers of the rich man are then living on the earth, and the Judgment +is still distant. But Heaven and Hell will follow, not precede, the +close of the present Dispensation and the Judgment. We conclude, +therefore, that this parable distinctly affirms the truth of an +Intermediate-life. + +The terms "eternal judgment" and "eternal punishment," have been dinned +into their ears of many from infancy, and they are unaware of the fact +that "eternal" is not a correct translation of the original Greek word +[Greek: aionios]; and moreover, that this word, "eternal" denotes +without beginning as well as without end, and is misapplied to anything +that is not beginningless. Again, there are hosts of earnest seekers +after God and truth (as numbers of letters sent to me testify), whose +acceptance of the Gospel of Christ is barred by this doctrine of +everlasting punishment. They suppose it to be a part of the teaching of +the Saviour; and they cannot embrace a religion which requires assent to +something that shocks all their moral instincts. For the sake of such +persons, it seems only right that we should examine this doctrine; that +we should show them what it really is, and upon what foundation it has +been built. Thus, and only thus, will they be brought to see that this +ugly human conception is not of God. + + +THE FOUNDATION UPON WHICH THE DOCTRINE OF EVERLASTING PUNISHMENT HAS +BEEN BUILT. + +We must look for this in the mistranslation of a few words in the Greek +New Testament. These words are:--(aion); (aionios); (krima); (krisis); +(krinein); and (katakrinein). + +We shall show that the translators have dealt most misleadingly and +inconsistently with these words. They have translated them, in a number +or passages of Scripture in which they appear, strictly in accordance +with their true meanings, while into the words as they occur in other +passages they have imported meanings not only exaggerated and awful, but +such as to make Scripture contradictory of itself. + +For the substantiation of this serious charge, we refer the reader to +the following _facts_ concerning each of the words instanced. + +(a) The word (aion), and the adjective derived from it, (aionios). + +We place these words first, because they are the terms that have been +rendered by the translators--"world without end," "forever and ever," +"everlasting," and "eternal;" and it is upon the basis of these false +renderings that the terrible doctrine of everlasting punishment has +been reared. + +The word [Greek: aion], in the singular, denotes an age, a period of +indefinite, but limited, duration, which may be either long or short. In +the plural, the word denotes ages, or periods, that may be extended, and +even vast, but still of limited duration. + +The word cannot denote unendingness, commonly, but erroneously, termed +"eternity" by those who forget that eternity is without beginning as +well as without end. Else, how could the plural of the word be used, and +how could Scripture speak of "the aions" and "the aions of the aions" +(i.e., "the ages," and "the ages of the ages")? There can be no plural +to "eternity," and it is surely an absurdity to talk about "the +eternities" and "the eternities of the eternities." And yet the +translators, in some instances have deliberately imported into the word +[Greek: aion] the meaning of everlastingness, while excluding it in +other instances. + +Here is an example, out of many: + +In Mark iii. 29, the passage, according to the Greek, is: "He that shall +blaspheme against the Holy Spirit hath not forgiveness all through the +aion (age), but is in danger of aionial judgment (i.e., the judgment +of an age)." + +The translators have rendered this: "He that shall blaspheme against the +Holy Ghost hath never forgiveness (i.e., not forgiveness forever), but +is in danger of eternal damnation." + +In this case, it will be seen that they have imported the idea of +unendingness into the word [Greek: aion] and the idea of "eternal" into +its adjective, [Greek: aionios]. + +In Matthew xiii. 39, the passage, according to the Greek is: "The +harvest is the end of the aion (age);" and in 2 Tim. iv. 10: "Demas hath +forsaken me, having loved the present aion (age)." + +The translators have rendered these passages: "The harvest is the end of +the world." "Demas hath forsaken me, having loved this present world." +In these cases, it will be seen that they have rightly excluded the idea +of unendingness from the word [Greek: aion]. But why? we ask. If it was +right to include it in Mark iii. 29, it was wrong to exclude it in the +two last-named passages. Then why exclude it? The answer is, that it +would have been too utterly foolish to translate Matthew xiii. 39, as +"The harvest is the end of the forever," and 2 Tim. iv. 10, as "Demas +hath forsaken me, having loved the present eternity"--and so the +translators in these instances gave the word its true signification. + +But can it, we ask, be right to treat language in this way--to make a +word mean one thing to serve the purposes of a doctrinal idea, and to +make it mean something essentially opposite, when that idea is not +involved? Does anyone imagine that the translators would have introduced +this contradiction, and have translated the Greek of Mark xiii. 29, as +they have done, unless they had gone to this text with the preconceived +idea that a certain sin can never be forgiven, and therefore that the +passage must be strained and contorted to endorse the idea? It is an +instance, not of founding theology upon Scripture, but of twisting +Scripture to suit theology. One thing is quite certain. It cannot be +right to translate a word in some passages in one sense, and to +translate it in other passages in an antagonistic sense. The word +[Greek: aion] cannot denote a period of limitation, and also +unendingness. If it denotes the one it does not denote the other. The +one definition excludes the other. No one, in his senses, dreams of +defining a day as a period of twelve hours under one set of +circumstances, and also as being the equivalent of all time under other +circumstances. We have to determine what is the true definition of +[Greek: aion]. If it can be shown that the essential meaning of the word +is that of limited duration, then the case is very clear; the +translators were not justified in foisting into it the idea of +unendingness; and this being so, a huge superstructure of doctrine, +reared upon the mistranslation, will totter and fall, and an awful +nightmare will be lifted from the Christian religion. + +An adjective qualifies its noun, and we cannot import into the adjective +more than is contained in the noun. We may speak of the race of mankind +as "humanity," and describe the existence of the race as "human life," +but we should not be so absurd as to define "human" in that phrase as +signifying "Divine." + +And yet the translators have been guilty of committing a similar error +in translating the word [Greek: aion] in the passages instanced as +"world," which is equivalent to an age, and expresses limitation; while +translating [Greek: aionios] as "everlasting" and "eternal;" both of +which terms exclude limitation. + +We ask, does this commend itself as being a fair way of dealing with a +book which contains a record of Divine truth? + +We pass on to the brief consideration of a few other words that have +been dealt with unfairly, in order, if not to found, at all events to +buttress, this doctrine of everlasting punishment. + +(b) The word (krima). The word denotes judgment; the sentence +pronounced. As such the translators of the Authorized Version rightly +rendered it in many passages of the Gospels, the Acts, and the Epistles +(e.g., Matt. vii. 2; John ix. 39; Acts xxiv. 25; and Rom. ii. 2). But +here is the inconsistency. In Matt, xxiii. 14; Mark xii. 40; Luke xx. +47; Rom. in. 8; xiii. 2; I Cor. xi. 29; and I Tim. v. 12, they +substituted the word "damnation" for it. We will say nothing about this +word "damnation," except that it is an evil-sounding word, whose +original meaning has been exaggerated and perverted; and a word that +more than any other has been employed to support the awful doctrine we +are opposing. + +But why did the translators alter the reading? Why render [Greek: krima] +as "judgment" in some places, and as "damnation" in others? The answer +is--These last named passages were viewed as pointing to future +punishment; the translators' idea of future punishment was that of +endless suffering and misery; and the word "damnation" was considered to +be better suited to the popular theological error than the proper and +milder word, "judgment." Our contention is, if the word "damnation" be +right in one passage, it is right in another. Why, for example, did they +not translate John ix. 39, so as to represent our Lord as saying--"For +damnation ([Greek: krimas]) I came into this world?" They gave the true +rendering in this and other passages, because it would have been too +absurd not to do so. + +That these criticisms are not unjustified is seen in the fact that the +New Testament revisers have discarded the word "damnation" in the above +passages, and in Rom. xiii. 2 and I Cor. xi. 29, have correctly rendered +[Greek: krima] as "judgment." + +We are thankful to them for this service in the interests of truth. + +We must briefly consider-- + +(c) The word (krisis). + +It also denotes judgment, i.e., the process of judging; and in forty-one +passages of the New Testament the translators so rendered it. But in +Matt, xxiii. 33; Mark in. 29; and John v. 29, they deliberately +substituted the word "damnation" for "judgment." With what object? +Plainly, to add emphasis to their preconceived idea of an endless hell. +But does this commend itself as being a fair and consistent way of +dealing with Scripture? + +Why,--except that it was too utterly foolish,--not have rendered the +following passages as they did the three just instanced? + +"Woe unto you, Scribes and Pharisees, hypocrites! for ye ... pass over +damnation ([Greek: krisis]) and the love of God" (Luke xi. 42). + +"As I hear, I judge, and My damnation ([Greek: krisis]) is just" (John +v. 30). + +"So opened He not His mouth; in His humiliation His damnation ([Greek: +krisis])_ was taken away" (Acts viii. 32, 33). + +Seeing that the Greek word is the same in every one of these passages, +is it not very wrong to give it an improper and grossly exaggerated +significance in three texts, while translating it correctly in forty-one +other instances? + +Again, it is suggestive that the revisers of the New Testament, in Matt, +xxiii. 33 and John v. 29, have flung away the word "damnation," and in +its place put "judgment" as the proper rendering of [Greek: krisis]. If +the translators of the Authorized Version had done this, one of the +supports of an ancient error would have been knocked down. + +(d) The word (krinein). + +The word denotes--to _judge_; and eighty-one times in the New Testament +the translators so rendered it. And yet in regard to the same Greek word +which occurs in 2 Thess. ii. 12, they made the translation run:--"That +they all might be _damned_ who believed not the truth." + +But why not have been consistent? Why not have rendered 1 Cor. vi. 2, in +this way; since in both passages the verb [Greek: krinein] is the +same,--"Do ye not know that the saints shall damn the world? And if the +world shall be damned by you, are ye unworthy to damn the +smallest matters?" + +I will trouble the reader with only one other word. + +(e) The word (katakrinein). Its meaning is--to condemn. It is a +stronger word than [Greek: krinein] to judge, but there is nothing in it +that corresponds to that awful meaning supposed to reside in the word +"damn." And yet the translators did not hesitate to give it +that meaning. + +How did they treat this verb, [Greek: katakrinein]? Just as they treated +other verbs and nouns, when they wished to bolster their theological +idea. In seventeen instances in the New Testament they translated it +rightly as "condemn," but in Mark xvi. 16 and Rom. xiv. 23, doctrinal +preconceptions prevailed, and so these two passages were rendered--"He +that believeth not shall be damned." "He that doubteth is damned if +he eat." + +And for centuries, an everlasting hell-fire has been read unto the +mistranslated word. + + * * * * * + +I might continue in this strain at great length. The quotations I have +given may be taken as samples of many more. It is surely time that the +sad and sombre clouds of so-called orthodoxy should be dispelled by the +rising beams of the Sun of Righteousness. + +The word "for ever," taken in its rigid literal sense, is a stumbling +block to many. I lately asked a very eminent man in England, the +president of a theological college, how he would get over that +difficulty. He replied that he believed that the word "aion" would more +fully meet the case, and that that word would more exactly accord with +the capacity of our finite mind, the word "forever" expressing an idea +entirely beyond our comprehension. That seems to be good sense, and more +in harmony with the whole trend of Revelation. + + * * * * * + +I have issued this treatise under an assumed name; not because I am +specially careful of my reputation, but rather because I wish the work +to be regarded solely on its own merits. If any reader feels disposed to +write me, either briefly or more at length, and whether in criticism or +commendation, I shall be glad. + +Address, + +HORATIO, +Care Austin Publishing Co., +Rochester, N. Y. + + + + +I. + + +DIFFERENT THEORIES. + +Fear of punishment--Early Impressions--Men of piety and learning--Fact +and figures--Mental or material fire--The theory of conditional +immortality--Why invented--Moody--Divine failure impossible--Future +operations of grace--Restoration--A plea for charity--Other worlds--The +heathen--Devout use of the imagination. + + +There is a general fear of suffering after death. Such fear may be +derived in part from early impressions and education, and in part from +the conscience that God has given to every man. But whatever their +secondary origin, these sources of fear have been divinely ordained as +means to an end. Such fear could not be divinely inspired if it were not +founded on fact. And the fact is, that there is suffering in reserve for +evil doers. There is no mistaking the statements of Scripture as well as +the voice of conscience on that point. + +What that suffering is, for what object inflicted, and how long it will +continue, have been of late years much discussed, and with diverse +views. Some of these views are very literal interpretations of the +divine Word, and others of them are very figurative. The fact is, it is +not always easy to distinguish between symbolism and reality, whether in +nature or in revelation. I remember that the first time that I saw Mount +Tacoma in the distance, I could not distinguish as to what was mountain +and what was cloud. When I got very near, then I knew. And so in several +Scripture statements it is not easy, for the present, to distinguish +between what is fact and what is figure. When we get nearer no doubt we +shall know. So it is with the nature and the duration of future +punishment. Some take a more literal, and some a more figurative view. +The result is, that the Christian world is at wide variance on the +subject. And I think he would be a bold man, and not a very wise one, +who could be very dogmatic in such a realm of investigation. + + * * * * * + +Now, with regard to the portion of the wicked in the next life, there +are three main theories that are held. + +First: There is the theory of everlasting conscious torment of the most +terrific kind. It is not clearly defined whether the suffering is of the +body or the mind, or both; but the general idea is that it is of both. +The bodily suffering is usually conceived of as being inflicted by fire; +but whether the fire is material or of some other kind, is not clearly +defined. The mental suffering is usually represented as the most +bitter remorse. + +Then second: There is the theory of extinction at death or after. The +idea is that there is utter destruction both of the body and the mind at +some period. + +Then again: Some hold that the wicked are given another opportunity +after this life of obtaining salvation; that many will do so, and that +the remainder will be destroyed. We may call this the theory of +extinction. + + +DR. EDWARD WHITE'S THEORY. + +Some are very definite in locating the period of a second probation as +co-extensive with the Millenial reign. Others do not pretend to know +when it will happen, or how long it will last; they simply believe it +will happen. This idea of a second probation is very similar to Dr. +Edward White's theory of Conditional Immorality. He held that life in +the Scripture simply means life, and that death simply means death. He +believed that those who are fit for life will live, and that the rest +will perish. + +I would say here that the idea of Conditional Immortality, favored by +many, does not seem to me to be well conceived. Evidently the theory was +invented in order to escape the doctrine of endless torment. The idea +is, that if you are fit to live you are destined for a glorious +immortality; otherwise you are extinguished. Such a view does not seem +to comport with our highest thoughts of God, and His ways of working. In +my mind, it represents God as being too dependent on circumstances. +When we realize that Christ died not only for "all," but for "every +man"; and when we realize that the invitations of mercy are extended to +"every man," without equivocation, it does seem to me something like a +failure of the divine plan if "every man" is not saved. + +But since every man is evidently not saved in this life, we project our +view into the next life, and we think of God's operations of grace +there. No doubt that is a larger view than that which has so long +prevailed. But it is not unreasonable by any means. Divine operations +are surely not restricted to this short epoch of time. God's mercy is +from everlasting to everlasting. + +And can anything defeat His purpose? He has expressed His purpose to +save all men, in the fact that He gave His Son to die for the world, and +that He invites all the world to be partakers in the great salvation. +That is His purpose; and "His purpose will stand, and He will do all His +pleasure." + +We should never forget this great truth. As Mr. Robert E. Speer well +says: + +"We escape much difficulty from literalistic and mechanical +interpretations by remembering that both space and time are merely +conceptions of our present order, and that there is neither space nor +time in God." + +The third theory is, that everyone will be restored. Those who hold this +view do not generally define the period when this will take place, or +the means that will be used to bring it about; but they believe that the +wisdom, love, and power of God will somehow be effectual to that end. + +I think that these are mainly the views that are entertained on this +most solemn subject. And it must be said that each one of them is +apparently supported by one or more passages of Scripture. Men of the +most devout spirit, intellectual acumen, and profound scholarship, +uphold these various theories. Such men are honest and sincere in the +last degree; above all things anxious to know what God has revealed +in His Word. + + +UNFOLDING LIGHT OF REVELATION. + +Yet on this momentous question they differ. It is really no wonder. I +think I may say that there is no clear deliverance in Scripture, in +absolute support of either of these views; or if there is, it is offset +by some other statement that seems contrary. In the unfolding light of +revelation we do not seem to have come to the time when this momentous +question will be made absolutely and universally plain. It may be one of +those questions on which we are to exercise faith alone. "Shall not the +Judge of all the earth do right?" That was Abraham's consolation when he +did not know what God was going to do. And it may be our consolation. +The Judge of all the earth will certainly do right. Yes, and He will do +more than right. He is love. We can rest on that. Uncertainty as to +details may best become us now. But the eternal morning will break and +the shadows flee away. Meantime, while this uncertainty prevails, surely +there ought to be abounding charity of judgment. + +When we come to think of it, we are not so much surprised that we have +but a partial and limited revelation on this subject. There may be more +divine kindness in that than at first sight appears. When we contemplate +the vastness of creation, we see that there are myriads of other worlds +far larger and more glorious than our own. Every one of these is likely +to have a moral history--it may be more important than ours. + +Now, if we had a complete revelation of the destiny of our race, +possibly that would involve a history of some or many of those worlds; +for the affairs of this world may be largely involved in theirs. +Therefore, if God would give us such a revelation now, we can easily see +that it is quite beyond us; the subject would be too vast for us now and +here; we would be utterly bewildered, and rendered unfit for the +ordinary duties of life. How much wiser and kinder it is to give us but +a limited revelation, leaving unrevealed matters entirely to faith. + + +SUFFICIENT REVELATION. + +It is not remarkable, then, that so little is revealed, even of Heaven. +We do not know what activities will have place there. What particular +business will engage redeemed souls, we do not know. We have a +sufficient revelation to stimulate hope, but not enough to pander to +curiosity. Such a limited revelation as we could receive would probably +only confuse us. It is not remarkable, then, that we have but a meagre +account of the preparatory processes for final blessedness. + +Yet, while all this is true, we can hardly help inclining more or less +to one or other of the theories named, in reference to the future. But +in this, as I have just said, we ought to be very charitable with each +other, as to our special conviction. If it were a fundamental question, +likely the Word of God would have made it plain. But it is not a +fundamental question. We may take whichever view seems the most +agreeable with Scripture or with reason; and for so doing we ought not +to be ostracised as heretics. + +On this very question of future suffering there has been far too much +intolerance. The theory of eternal torment has especially been held to +be the only orthodox view. Surely, it is time for more liberality. On +this question I would make a special appeal for charity and good-will, +on the ground that there is no positive deliverance in revelation. + +If anyone claims that there is, I would ask, How comes it that men of +the highest character and candor take different views? The time may come +when we shall see eye to eye on this matter; or it may not come in +this life. + +Meantime we can agree to differ. What are we that we should arrogate to +ourselves any assumption of certainty on a matter unrevealed, that takes +us into the eternities, and fixes the doom of uncounted millions of +our race? + + +THE DEPARTED MORE AMENABLE. + +Explain it as we may, we have always to remember that there are myriads +of human beings living now, and other myriads who have departed, who had +no chance to know the way of life. Will not the God of all mercy and of +all resource provide them with a chance on the other side of death? The +mere accident of death makes no change in them. And who knows if the +departed may not be more amenable to good influence then, than now? I +have heard of heathens who heard the Gospel but once, and they received +it, and were saved. It may be so with poor lost souls who had no +opportunity on this side of time. + +One thing I cannot understand; and that is, the liberal terms in which +men at times express themselves, who yet profess the narrow orthodox +view. I do not say they are insincere; but it does seem as if they +deliberately ignored their own creed, and that they spoke for the time +out of the conviction and sincerity of their hearts. Just now, glancing +through a certain magazine, I have come on an instance of this kind. The +writer is a professor in a so-called orthodox Seminary. I leave any +fair-minded reader to say if his utterances are at all in harmony with +his professed orthodoxy. Here are a few of his sentences, selected +almost at random from a long article: + +"In this swift day of unmatched opportunity, the Church is laboring, +perplexed and heavy, over its message." That is true enough. And I think +the secret of the Church being "perplexed and heavy" is, that preachers +must have an inward, unspoken conviction that their message of a limited +salvation is unworthy of God, and unsuited to the needs of the world. No +wonder the Church is "perplexed and heavy!" + +Again this author says: "Men want to know that all the lines of diverse +human life converge into one infinite, beneficent hand." But if that +"infinite, beneficent hand" has cast by far the greater part of the +human race into eternal torment, it is no wonder if thoughtful men are +"perplexed and heavy." + +Yet the writer of this article believes in universal love. He says: +"Men want to see that their single life, so lost alone, is vitally bound +into the bundle of universal love." So the author's instinct is better +than his creed. He professes to believe in universal love. That is +surely all right. But notwithstanding that, he professes to believe that +untold millions of the human race are in endless suffering. + +In another place he says: "Men long to be assured that this is no +universe of short, fortuitous details." He also says: "The Kingdom of +God is too great for less than universal participation." Is this not +universalism? Yet, if the author were asked, would not his creed require +him to repudiate such an idea? + +Again, this author says: "A few years ago science and human thought were +accepting an account of life which let a man fall like a beast in the +field, or a tree in the wood. To-day that explanation satisfies no one. +It is agreed that the meaning of life can be complete only in terms of +spirit and immortality." Is not the old doctrine of reprobation here +utterly denied? Yet that old doctrine of reprobation stands in the creed +of the orthodox church to-day. + +One more quotation will suffice. Speaking of the divine plan, the author +says that it is "a plan so complete that no sparrow falls beyond it, +that no act falls fruitless, that there shall never be one lost good, +that no living soul made in God's image can ever drift beyond His love +and care." Is not this a flat contradiction of the author's orthodox +creed? We believe that all he claims is absolutely true. But is he +candid? Why has not the church the courage to expunge the old fatalism +from her creed, and present to the world a statement that she really +believes? I am persuaded that such candor is the desideratum of the +world to-day. + +To a thoughtful mind, the most evangelical preachers are at times +unintelligible, and even contradictory, on such themes. Take this +extract from a sermon by Mr. Moody, published some time ago. He says +"Christ will return to the earth, for he has bought it with his own +blood, and is going to have it. He has redeemed it; and the Father is +going to give it to him." + +Now, what does Mr. Moody mean when he says that Christ has bought the +earth, and that He is going to have it? Of course, it must be the +population of the earth that he means; otherwise, the words would have +no sense. Then, did Christ purchase the whole population? If He did, +there would be great equity in Him claiming the whole. But Mr. Moody +would be one of the last men to admit that Christ will claim the whole +of mankind. On the contrary, he professes to believe that the greater +portion of mankind is lost beyond all recall! + +Such is the confusion and contradiction in which men involve themselves, +who are otherwise the excellent of the earth. There is no +contradiction, however, but glorious harmony, in the idea that Christ +will claim the whole of mankind for His own, because he has bought them +every one, and has omnipotent power to claim them. + +I feel that I ought almost to apologise for using the word "claim" at +all in such a conception. It looks too much as if the Father and the Son +were somewhat at variance in the glorious scheme of salvation. A +thousand times No. I even doubt if in the actual suffering of Christ, +the Father did not really suffer by sympathy as much as He! This is +holy ground! + +Consider this. We are commanded to preach the gospel to every creature. +But where would be the honesty of preaching the Gospel of salvation to +one for whom no salvation is-possible? For certainly, no salvation is +possible for anyone for whom Christ did not atone. But it is now tacitly +admitted by all evangelical churches that He died for all, +notwithstanding that the doctrine of a limited atonement is still +asserted in the Presbyterian Confession of Faith. Well it may; for if +the atonement were acknowledged to be universal, then this difficulty +would have to be faced--Why are all not saved? According to the doctrine +quoted elsewhere, that God infallibly accomplishes everything at which +He aims, all must infallibly be saved. For God certainly aimed at that +consummation in giving His Son as a ransom for all. Here is a crux from +which, it seems to me, there is no possible escape. + +There is also this weakness--I might say this contradiction--in the +Methodist theology. They say that Christ died for all; but they teach +that all are not saved. Then He must have died in vain in regard to +those that are lost. That is the inevitable corollary. Not only did He +die in vain in their case; but His intention and desire was, not to die +in vain in reference to any. He certainly aimed at their salvation in +dying for them; but He does not accomplish it. To such horrible +absurdities are we reduced by denying that He died for all, or that He +will save all. The only logical, reverent, and divine solution seems to +be that He intended to save all, and that He will do it. "God will +infallibly accomplish everything at which He aims." + +I lately heard an address--one of the best that I have heard--by a Canon +of the Episcopal Church. His theme was: The work and aims of the British +and Foreign Bible Society. The address was scholarly, lucid, earnest; +and the language was absolutely perfect. + +But like every address that I have heard on kindred subjects, it never +so much as hinted at the results in the next life, if we failed in the +duty the speaker so strongly recommended. Not once did he speak of +eternal torment as a possible issue. What a tremendous incitement to +duty is here, could it be but presented with the accent of conviction. +But as a matter of fact, it is never presented at all, except in terms +so vague that they actually mean nothing. + +I do not know, in the case I have referred to, if the Canon believes in +everlasting fire. Nor do I know that the creed of the Episcopal Church +endorses it. What a glorious opportunity is here for an earnest and +consistent minister in that church to publicly denounce such a doctrine +as a hideous dream! So far as I know, he would not expose himself +thereby, as in most other churches, to pains and penalties. I think, on +the contrary, a vast number would rally around him, both in his own +church and outside of it. Is not the religious world waiting for some +pronounced leadership on this question? I am convinced that there are +thousands of prominent ministers who do not believe in eternal torment, +but who keep up a pretense of doing so, in order to avoid loss of +reputation--perhaps of livelihood. Is it not time for earnest men to be +honest? And many are longing to be honest, if only their way was clear. + +And what an incalculable boon would then come to the world! I am +convinced that honesty in this matter on the part of ministers would +speedily issue in a mighty revival. For what is it that mainly keeps so +many men, especially working men, from the Church? There may be many +causes; but one undoubtedly is, an undefined idea that there is no +eternal torment, and that ministers know it, but are not candid enough +to say so. These men may not have studied the theology of the case, but +they cannot think of God--when they think of Him at all--as casting +innumerable people, and pretty good people--into everlasting fire. They +have an idea that that doctrine is in the orthodox creed; and so many +have an impression that the whole system of religion is a melancholy +farce. But give them a man who has the common feelings of humanity like +themselves, and interprets the true God to them as a God of love--and +their whole attitude will be changed. I am convinced that nothing would +have such a wide and gracious effect, as honesty on this question of +future punishment. + +I see that a notable Presbyterian divine has been giving a course of +lectures on The Church and Men. For one thing, he seeks to account for +the fact that working men do not attend church. After glancing at the +progress of science, and the effect of the higher criticism, he says: +"It is alleged that the church has sometimes alienated thoughtful men by +her adherence to outworn creeds." The lecturer, however, makes but +little of this as a real cause of working men not allying themselves +with the church. I think it is along this line, however, but deeper, +that the chief cause may be found. The church has, indeed, "adhered to +outworn creeds" in her confessions. The dogma of reprobation, and a +limited atonement, and everlasting fire, are retained. But are they +preached? Are they believed? + +Not long ago, in a large evangelical congregation, the preacher asked +for a show of hands on the part of any who had heard a sermon on hell +for the last ten years. Two hands were held up. Was that doctrine +proclaimed last Sunday in any evangelical church? Was it proclaimed for +a year past, or ten years past? I doubt it. But if it is believed, would +it not be preached--yes, preached morning, noon, and night, with the +earnestness of frenzy? + +Some preachers delicately approach the idea with hints and innuendos and +mild threatenings, which are really worse than utter silence. I heard a +preacher speaking lately of men as "utter failures, going out into the +darkness." Now, what did he mean, or did he mean anything? Again: +preachers speak of "eternal death," which might mean eternal extinction, +or eternal fire. And yet that vague phrase is actually proposed as one +of the bases of union of the churches. + +Now, how can we expect such jugglery of sacred things to commend itself +to honest, hard-headed men? For such is really the character of many of +the working men. They love truth, and honesty, and consistency, and +abhor everything like sneaking, unmanly pietism? Give them the +manliness of truth and honesty, and I venture to think they will not be +so shy of the church. + +Of course, that might involve the repeal of much of our creed. And +there's the rub. We are afraid of pains and penalties. And then we don't +like to go back on the fathers who made the creed. It looks like a +reflection on their wisdom and piety. But I don't think it really is. +They were faithful to their light. And they had to contend with evil +traditions. It is not to be expected that any creed they could frame +would be good for all time. Besides, we should not be afraid to go back +on anything or anybody that is not true. Truth is too sacred for that. +And our responsibility is too serious. 'Carlyle has a most scathing +warning for all who strive to believe that which in their inmost soul +they repudiate. + +If it is thought that I am in any degree uncharitable towards ministers +of so-called orthodoxy, let me here transcribe a few words from a highly +honored preacher of the opposite trend of thought. I have just met with +these brave and candid words. They were spoken some time after I had +expressed my own views regarding the want of courage and honesty on the +part of so-called orthodox preachers. If anyone is disposed to think my +own words too strong, let him listen to this from an old and honored +minister, but one who repudiates the doctrine of eternal torment. + +He says: "It matters not that all the educated ministry to-day well +know, and would not for a moment deny, their disbelief in the doctrine +of eternal torment, if cross-questioned. Nevertheless, many of them hate +us and oppose us, because we show the people the true interpretations of +God's Word, and lift before the eyes of their understanding a God of +Love, Just, Merciful, Righteous altogether, and fully capable both in +wisdom and power to work out all the glorious designs which He 'purposed +in Himself before the foundation of the world.' + +"(1) They perceive that the doctrines of Purgatory and eternal torment +have not had a sanctifying influence upon mankind in all the sixteen +centuries in which they have been preached. They fear that to deny these +doctrines now would make bad matter worse. They fear that if the Gospel +of the Love of God and of the Bible--that it does not teach eternal +torment for any--were made generally known, the effect upon the world +would be to increase its wickedness, to make life and property less +secure than now, and to fill the world still more than now with +blasphemies. + +"(2) They fear also that a certain amount of discredit would come to +themselves because, knowing that the Bible does not teach eternal +torment according to the Hebrew and Greek original, they secreted the +knowledge from the people. They fear that this would forever discredit +them with their hearers. Hence, they still outwardly lend their +influence to the doctrine of eternal torture, which they do not believe, +and feel angry with us because we teach the people the Truth upon the +subject, which they know will bring to them hundreds of questions +difficult to answer or dodge." + +But it is not often that orthodox ministers emphatically present the +horrors in which they profess to believe. Take, for instance, Dr. +Torrey. In a late sermon, when warning sinners, he is reported to have +said: "You will go out into eternity disgraced forever." Is that all? +Only disgraced? Why does he not present the horrors of eternal fire in +which he professes to believe? + +Another minister, whom I know, spoke lately of wicked men as "going out +into the darkness, miserable failures." Such trimming fails to command +the respect of sensible, honest men. + +Those who hold the larger view have no need for such evasions. I have +just had a letter from one of the most eminent English theologians, in +which he states his view thus: + +"With regard to the future world, my faith and doctrine have always been +that the state of anyone entering the next world is tested and +determined by his relation to Christ, Whom he will then see in the +fullness of all His redeeming power and glory. If he then seek by a +touch to lay hold of Him, he is in Christ's Hand. If he should even then +turn from Christ, he will enter into a new condition, but that condition +is only an age-long condition, and he is not there fore outside the +redeeming love of God; but at the end of the new age will enter upon a +new state." + +I have pointed out to him that, in my view, the condition he refers to +may not necessarily be age-long condition, but that in certain cases it +may be very brief. The case of Saul and others seem to favor this view. +In any case, he endorses my main contention--that suffering is not +endless. The same mail brought me also a letter from another notable +English divine, in which he says candidly that he does not believe in +endless suffering, and that this is common sense. + +I remember well that as a child I was confused by the following problem. +My saintly old minister often prayed that the earth might be filled with +the knowledge of the Lord, as the waters cover the sea. That was all +very well for those who would savingly know the Lord. But what about the +uncounted millions in the past and the millions now, and the millions +yet to be born, who would go out of this world in darkness, without +knowing the Lord. The minister never said a word about that. His creed +required him to believe that they would all go into endless torment; but +he passed over the momentous question in silence. + +Possibly he would say that the matter was not a proper one to be spoken +of. But why not? If there is such a fearful possibility for anyone, why +should he not be warned? The very warning might be the means of averting +such a fate. Surely, the most lurid picture of eternal woe would be +better than the realization of it. Yet it was seldom or never spoken of, +especially as to its duration. + +Here, then, is a most serious consideration. If we can think of God +doing a thing, the horror of which we cannot bear to speak of, or even +to think of, is there not in this a strong presumption that the theory +is not true? Let this thought revolve for a while through your mind; +remember the strong affinity which the mind has for truth; and then see +if the thought which I am trying here to sustain is not a reasonable +one. Surely, we have here a strong argument against the theory of +endless torment. + +There was lately a great Missionary Conference in Edinburgh. Amongst +other matters, all sorts of expedients were discussed as to how the +heathen of different countries could be most successfully reached. +Certain doctrines of Christianity were recognized as best fitting to be +presented to certain countries, as especially suited to meet the special +conditions that prevail. Strange to say, so far as I saw any report, the +doctrine of everlasting punishment was not once suggested as being +especially appropriate. Yet if it is true, what could be more +appropriate to the heathen mind of all countries? Is it really believed +by Missionaries, and those who support them? If it is, why not present +it? If it is not, why not expunge it from our stated confession of +faith? Can we not afford to be honest on this supremely sacred question? +When an intelligent heathen is converted to the Christian faith, and +realizes that we profess to believe what we do not really believe, what +will he think of us? Will not the Christian church lose more than it +gains by this worldly wisdom, which essentially is moral cowardice? + +A devout use of the imagination is of great service here. Yes, I say the +imagination. I do not mean the revelling of mere fancy in the realm of +the unthinkable or the impossible. I mean the vivid realization of facts +that lie outside the ordinary rut of thought. So exercised, imagination +is one of our noblest powers. + +We need a devout, yet chastened, imagination in dealing with such themes +as the one we are considering now. No wonder that Ruskin says that +imagination is the greatest power of the soul. It is but reasonable to +imagine, then, that God has disclosures of love, and wisdom, and power, +to make in the next life, that far transcend our present thought. + + + + +II. + + +CRUELTY OF FORMER VIEWS. + +Unconditional Election--Children of Believing Parents--An Arrogant +Pretension--God's Own Children--The Heathen of All Time--A Baleful +Shadow--Former Cruelty--Herbert Spencer--Dr. Farrar's Eternal Hope--A +Lady With an Open Mind--Dr. Dawson's Larger View.--The Universal +Attraction. + + +The old doctrine of God's unconditional decrees still survives, despite +our conviction that perfect impartiality is one of the attributes of the +divine character. The idea seems to have taken hold of some minds that a +thing is right because God is the Author of it. That is certainly +beginning at the wrong end. God does a thing because it is right; His +doing of it does not make it right. But we need to have faith that His +future administration will rectify all the apparent wrongs of the +present. It is our failure to take this larger view that has led many +people of the kindest heart to adopt the most cruel conclusions. + +Just now a lady has told me of a certain "eminent divine" who says that +children who die in infancy are elected if they are the children of +believing parents! What a revelation this "eminent divine" must have of +the eternal mysteries! Since he knows so much, I would like to ask if +one believing parent would not suffice, in an urgent case, or if both +must infallibly be believers! A more arrogant pretension it would be +difficult to conceive. + +The lady who spoke to me on the subject said it would be a very +comfortable thing to believe. "Yes," I said, "it might be a comfortable +thing for you, but what about the other woman down street who is not a +believer? Do you think that her children are not as precious in God's +sight as yours?" + +Away with all such hard, narrowing conceptions! Can it be imagined that +God would consign infants to everlasting torment, simply because they +are children of unbelieving parents? A thousand times No! Let us +remember that they are His own children, whatever earthly parentage they +may have. His love and power are not going to be thwarted by any +considerations of evil ancestry. Any lingering doubt of that is a +survival of the old, narrow, hard doctrine of absolute election. + +But in support of the idea referred to, this passage may be quoted: "The +promise is to you and to your children." Does not that exclude all +others? Well, let us see. Read on. "And to all that are afar off." Ah! +That immensely widens the circle. "All that are afar off." Who are +they? Are they not the heathen of all the world, and of all time? So the +children of believing parents are bound up in the same bundle with the +vilest of mankind. And we are not greatly surprised. For they are God's +own children, every one; and whether they are little innocent infants or +others advanced in some stages of wickedness, or the most depraved of +mankind, we believe they are all subject to redeeming power and grace. +Different means may be required for their education or reclamation; but +it is easy to believe that divine love, and power, and wisdom, will not +fail of their effect. + +But, then, something more is added in the passage we have quoted. "Even +to as many as the Lord our God shall call." Does not that look like +restriction, or selection? Well let us see. Who are they that are +called? Here we have it, Listen. "Look unto me, and be saved, all the +ends of the earth." Surely, that means the whole race. And equally it +means the next life as well as the present; for there are millions and +millions who never heard the call, and never will hear it, on this +side of time. + +We hope we are now leaving behind us the ferocity which was formerly +considered quite appropriate to religion. Indeed, a man was hardly +accounted serious, if he was not severe. And the worst of it was, that +God was considered severe. Men could read over and over again that "God +is love;" but somehow the great truth was not received in its fulness. +The idea of God's justice seems to have cast a baleful shadow over men's +hearts and lives. Certainly heaven's own light is now breaking through +the gloom. Many of the highest judgment and character now entertain +views which their fathers would have repudiated as rank heresy. + + * * * * * + +It is a most unfortunate thing that we have derived from our +bloodthirsty ancestors an impression of divine cruelty that is utterly +opposed to the fact. And it is not so very long ago that such traditions +were handed down to us. "What we forget," says the New York Evening +Post, "is the short distance of time and space that separates us from +our ferocious forefathers." Dr. Johnson in his 'Journey to the Western +Islands,' relates the tradition that the Macdonalds--honored name +to-day--surrounded the Culloden Church on Sunday, fastened the doors, +and burnt the congregation alive. The entertainment received its +perfecting touch when the Macdonald piper mocked the shrieks of the +perishing crowd with the notes of his bagpipes. + + * * * * * + +"Perhaps an even more striking illustration of the survival of savagery +may be found in men's religious beliefs--say, in the conception of a God +who is a cruel man endowed with omnipotence. Grave divines were telling +us within a generation that a just and merciful Father, for his good +pleasure, had doomed certain of the non-elect to the most hideous +physical tortures for all eternity. It was in 1879, about thirty years +ago, that Herbert Spencer in 'The Data of Ethics,' stated the theory +quite nakedly: The belief that the sight of suffering is pleasing to the +gods,' He added: 'Derived from bloodthirsty ancestors, such gods are +naturally conceived as gratified by the infliction of pain; when living +they delighted in torturing other beings; and witnessing torture is +supposed still to give them delight. The implied conceptions +long survive.' + +"Some of our readers may recall the attacks upon Spencer, and even upon +clergymen otherwise orthodox, like the late Frederick William Farrar, +who doubted the doctrine of eternal torture." + + * * * * * + +We hope we are beginning to survive such false and horrible ideas. Those +ferocious representations are the very contrary of the truth. To get the +truest conceptions of God, we have to think of man at his highest; and +even then we are as far below the reality as the earth is below the +stars. We are made in the image of God, however, and are a human +transcript of the divine. But we are finite at our best, while God is +infinite. Beyond all human thought His love is strong, and tender, and +unchangeable. He is veritably our Father, and I think He is so in a far +closer relation than mere creation. If we can think of the possibility +of delight in torturing our children, ten thousand times more repugnance +would God have in torturing us, except for a time, and for the highest +and wisest ends. + + * * * * * + +If we go back to medieval times we have the most revolting pictures of +the agonies of hell. We are told, for instance, of a certain monk who in +the course of his journeys came to the underworld, and there he found "a +fiery glen 'darkened with the mists of death,' and covered with a great +lid, hotter than the fires themselves. On the lid sat a huge multitude +of souls, burning, 'till they were melted, like garlic in a pan with the +glow thereof.' Reaching the nethermost hell, he was shown the Prince of +Darkness, black as a raven from head to foot, thousand-handed and with a +long thick tail covered with fiery spikes, 'lying on an iron hurdle over +fiery gledes, a bellows on each side of him, and a crowd of demons +blowing it.' + +"As he lay there roasting, tossing from side to side, filled with rage +and fury, he grasped the souls in his rough, thick hands, bruising and +crushing them, as a man would crush grapes to squeeze out the wine. With +his fiery, stinking breath, he scattered the souls about Hell, and as he +drew in his breath again he swallowed them down with it, and those whom +his hands could not reach he lashed with his tail. This, the angel +explained, was Lucifer." + +Unfortunately, however, medieval ages had no monopoly of such horrors. +They have survived almost to our time. In some cases they are reproduced +even yet. It is a painful thing to recall, but even our late beloved +Spurgeon at times fell into this snare. + +I have just had an interview with a lady of the highest Christian +character. She was brought up in the orthodox faith, and never doubted +its truth. I hesitated to launch these larger views upon her, thinking +they might only disturb her, and that perhaps she was too old to recast +her opinions. But I found that her mind was perfectly open; and after +some discussion she firmly believed in the larger hope. I was persuaded +that such would be the experience of thousands more, if they would but +give their heart and mind to a devout consideration of these questions. +And oh, what a pall of gloom would thus be lifted from the heart of +the world! + +We may well give here the noble words of Dr. Dawson, who in an address +before the Royal Society of Canada, quoted this stanza: + + "For a day, and a night, and a morrow, + That his strength might endure for a span, + With travail, and heavy sorrow, + The holy spirit of man." + +Then he says: "The holy spirit of man! Holy in its capacity, in its +possibility: nay, more, in its ultimate destiny!" + +This is no self-righteousness. It is a gleam of man's potentiality, that +makes him truly sublime. There are many Scripture statements that make +man pitifully little; but this is because of his present sinful +condition. Bye and bye he will rise into his true condition, and then +"The holy spirit of man" will be not only a possibility, but an +experience. It is gratifying to notice that such a man as Dr. Dawson has +this larger hope. + + * * * * * + +In striking antithesis to such views as we have referred to, I may here +narrate an experience of my own in which I think there was revealed to +me a peculiar phase of Christ's universal attractive power. One day in +San Francisco I saw a funeral procession passing along the street. I +joined the procession, and went with it into the church. I saw that all +the company were negroes. The minister, who was also a negro, +announced the Hymn: + + "Safe in the arms of Jesus, + Safe on His gentle breast, + There by His love o'ershaded, + Sweetly my soul shall rest." + +It was sung with all the fervor of the negro race. As it proceeded a +strange thought struck me: How could negroes find rest on the bosom of +One quite another color? It was a natural thought, for the color +prejudice is strong. Even when we think of Christ, we instinctively +think of Him as a white man. How, then, could these worshippers find +rest on His bosom, and in His arms? If He had been a negro, they might +do so; but how could they do such a thing when they realized that He was +of a different color from themselves? + +Then suddenly, a solution same to my mind. If Christ was not black, +neither was He white. In fact He was brown; about midway between white +and black. So in color He was as near to the negroes as to the white +race. Therefore the negroes can recline on His breast, and in His arms, +as naturally as we. That seemed to me a very happy idea; perhaps even a +revelation. + +But then, another thought quickly followed. What if Christ took this +central place, even as to color, of set purpose? He could thus appeal +more directly to the whole human race, and thus more effectively draw +all men to Himself. Therefore I hazard the conjecture that one reason +why He chose to come of the Jewish race was, that he might be, even as +to color, the central attraction of the world. Oh yes; if we only widen +the horizon of our thought and our affection, we shall see that the +great scheme of redemption is co-extensive with the race, and reaches +forward into the eternities. + + + + +III. + + +THE CHURCH IN TRANSITION. + +No Definite note of Warning--Preachers Afraid of Discipline--Divided +as to Restoration or Extinction--Plea of Liberty--Liberalism of +the Episcopal Church--Advance in Christian Unity--Dr. Edward +White--Conditional Immortality--Endless Torment--If True Ought to Be +Preached Morning, Noon and Night--Awful Penalty of Sin--Extinction--True +Religion is Reasonable--Enlarged Conceptions. + + +There can hardly be a doubt that the church in general is in a state of +transition on this question. The want of a definite note of warning, to +which I have referred elsewhere, is an indication of it. Some preachers +have not the conviction of eternal torment and do not speak of it. +Others know very well that many of their hearers would resent any such +declaration. But they do not preach Restoration. They are afraid, I +suppose, that they might expose themselves to the discipline of the +church. Some, I believe, would very quickly espouse the Restoration +theory, if they were sure that they would escape all pains and +penalities. Meantime they do not examine the doctrine, for I suspect +they fear they would be convinced that it is true. I believe that most +ministers of the Presbyterian and Methodist Churches occupy one or +other of the positions I have indicated. + +A few days ago I was speaking with a mature and scholarly man who +occupies a prominent position in the Methodist Church. In our +conversation we drifted into the subject of Restoration, and he freely +avowed his faith in it; but he said that if such a thing were known, he +would lose his position. + +In the Presbyterian Church there is by no means a universal loyalty to +the traditional doctrine of eternal torment. There was a notable +indication of this some time ago. Somehow--I do not know how--the +question of eternal punishment came up among Presbyterians in the United +States. A great number of letters was addressed to "_The Interior_," of +Chicago. Some of these endorsed the doctrine of Extinction, and the +others of Restoration. So far as I can remember, none were in favor of +eternal punishment. At the close, the Editor summed up in favor of +extinction. But he was not indicted for heresy, nor any of his +correspondents, so far as I am aware. + +The whole affair showed very clearly that there is a tacit and wide +repudiation of the doctrine of eternal torment. It also showed that the +church is divided on the theories of restoration and extinction; while I +presume that many would uphold the old doctrine of torment. I claim that +this division of opinion is allowable. There ought to be, and I think +that on the whole there is, Christian liberty on this topic. Some day +the church may see eye to eye on these matters. + +Especially do I honor the Episcopal Church for always having taken this +more liberal ground. It is possible to hold the most diverse views on +this point, and yet be in good standing in that communion. I lately +spoke with an Episcopal clergyman who believes not only in the +Restoration of the entire human race, but who believes that Satan +himself will ultimately be restored. I know another Episcopal clergyman +who is a confirmed and advanced spiritualist; yet he believes in +Restoration; and he is a very able, devout, and godly man. Witness also +Archdeacon Farrar's book on "Eternal Hope;" yet that man held his +position in the church, and grew in public esteem till his dying day. + + +OPENING OF THE PULPITS. + +And there was lately a remarkable expression of Christian charity on the +part of the Episcopal Church in the United States. At a triennial +convention of that body held at Richmond, there was passed a resolution +opening the pulpits of the Episcopal Church to clergymen of other +denominations. The resolution was then referred to the House of Bishops, +which passed it by a vote that was practically unanimous. + +This is a marvellous advance in Christian unity, and a tacit +recognition of the secondary nature of many questions that were once +thought to be of primary importance. Amongst other topics, there may +well be a difference of opinion on matters pertaining to the next life. + + * * * * * + +And I believe that the Methodist Church is really, though not avowedly, +in a state of transition on the same point. I was speaking a short time +ago with a noted official of that church, and one that has a wide and +intimate acquaintance with the views of his brethern. He said to me, +very candidly, that the ministers of the Methodist Church do not believe +in eternal punishment; and he said this with such an air of satisfaction +that I concluded that he himself took that position. + +As for the Congregational Church, it makes no pretense of exacting such +a view on the part of its ministers. Some of its ministers and members +uphold that theory; but there is perfect liberty of opinion. I know that +many of their ministers believe in Conditional Immortality. Dr. Edward +White, of England, the apostle of that doctrine, was a highly respected +minister of that church. + +I think I am right in saying that there is no Universalist Church in +England. There Universalism is no barrier to membership in the +Congregational Church. + +At all events, in either of the four churches named, there is little or +no preaching of eternal torment. That is the outstanding fact. We can +account for the fact only on the supposition that the doctrine is not +believed. If it were really believed it would certainly be preached. If +it is true it ought to be preached, morning, noon and night. One cannot +conceive of believing in hell fire as the doom of sinners, and not +warning men of it, even with the earnestness of frenzy. + + +THERE IS NO WARNING. + +And here I would notice the great loss we sustain in having no emphatic +note of warning. It used to be the custom of warning men of hell fire; +but now there is no warning, except the very general and vague warning +of wrath to come, which has really little meaning. We do not say in what +it consists; therefore the vague statement has but slight significance. +To this may be attributed much of the comfort and carelessness of +sinners. Many there are, even of regular church goers, who hear nothing +on these matters but what they hear from the pulpit; and from that they +hear practically nothing. How much better it would be if they could be +warned very definitely of coming suffering, if they are not now +delivered from their sins. So long as there is sin there will be +suffering. I am convinced that the nerve of the preacher's message is +often cut by this want of a definite note of warning. + + * * * * * + +Let it be clearly noted that punishment is a large factor in the theory +of Restoration. Let no one suppose that the transition from sin to +holiness is an easy matter under any circumstances. There are multitudes +of men that go out of life so utterly wicked that they must suffer +terribly, and perhaps suffer long, before they are reformed. At least we +may suppose such to be the rule. There may be exceptions, like that of +Saul, to which we shall refer later. Sin unforgiven will pursue a man +into the next life, and exact a fearful penalty. The prodigal must eat +of the husks before he comes back to the Father. + + +A VITAL PHASE. + +Here, then, is the point of agreement. Suffering is entailed by Sin. +Whatever view we espouse, that fact remains. It was mainly to emphasize +that fact that we entered on this discussion. It is one phase of the +agreement, and a vital one, between the Christian churches. While there +is much diversity of view as to the mode and the object and the duration +of suffering, there is a broad basis of agreement as to the fact. + +Not only, therefore, does the doctrine of eternal punishment recognize +suffering as the effect of sin, but so does the doctrine of extinction. +To be eternally put out of being, and so precluded forever from eternal +happiness, is punishment beyond the power of the mind to conceive. As we +cannot conceive of the felicity of eternal joy, so we cannot conceive of +the loss of it. + +It is a matter of no great moment to others how I myself stand on this +great question, except for the reasons which I think support it. I am by +no means dogmatic on the subject, for the reason, as stated before, that +revelation does not seem to give a clear and direct deliverance on it. +But I do think that there are much clearer and more emphatic Scriptural +statements in favor of the doctrine of Restoration than any of the +alternate theories. + +I think, moreover, that reason is clearly in favor of it, so far as +reason will carry us. And I believe what an eminent minister said +lately: "We ought to make our faith reasonable to reasonable minds." + +The fact is, that all true religion is reasonable, and we would see it +to be so if we could see the truth in all its relations. But our views +are limited; that is the trouble. Hence there are many topics that we +shall not fully understand in this life; but "when that which is perfect +is come, then that which is in part shall be done away." + +It will be seen also that details are not only unrevealed but also that +they could not possibly be revealed. The main fact only can be the +subject of investigation. Faith can wait for the revelation of the mode +and the time. + + * * * * * + +I see that our friends of the Watch Tower are predicting a time of +trouble such as the world has never seen; and it is to begin, they say, +in about seven years. On the contrary, in an article just to hand, there +is a most optimistic outlook for the uplift of society. The writer says: +"It is but little more than a century ago that the church awoke to the +fulness of the truth that God would have all men to be saved, and come +to the knowledge of the truth." Then he goes on to forecast the reign of +kindness, and good will and righteousness. + +I make the quotation to show how easily, yet with what limitations, we +fall into the generally expressed view that God "would have all men to +be saved," while really ignoring the fact. For the writer evidently +refers to the time when the church awoke to the necessity of missions; +and he evidently thinks that our feeble efforts in that direction prove +in a general way that God "would have all men to be saved." He takes no +note of the millions and millions that have passed away without so much +as hearing the joyful sound. And he is equally oblivious to the fact +that millions who are living now, and other millions yet to come, will +never hear the Gospel in this life. Are not these some of the "all men" +whom God would save? Does it matter to Him whether they are in this +world or the next? Has any one of them gone beyond the sphere of His +love? We must enlarge our conception of God's own words and thoughts; +they are as high as heaven is high above the earth. + +I have just received a circular from a pastor of a certain congregation. +It is an appeal on behalf of missions. It asks if this scheme of the +church is a failure; and if not, why it is not supported. Then it goes +on to say that the churches have been assessed in certain amounts, and +that this particular church is far behind in raising its share. Each +member is then urged to pay up. + +But not a word of incentive is given. We are not told what the heathen +are to be saved from, or what they are to be saved to. Surely we would +like to know if they are going straight to everlasting fire if they are +not converted. That is the doctrine of the church; but it does not seem +expedient to express it. Why? Because it is not believed. If it were +believed would there not be plenty of funds to carry the gospel to the +ends of the earth? So we hang on in theory to the doctrine of eternal +torment; but we do not dare, nor are we inclined, to express it. Surely +it is time for a change; yes, a change to honesty and candor. If we are +undecided, let us say so; the truth will prevail in due time. It is "to +the upright there ariseth light in the darkness." + +Nor, as I have said, does the circular give a hint or hope of what the +heathen are to be saved to. There is no suggestion of "glory, honor, and +immortality." Is not this altogether too vague a way of extorting money? +But let it be made clear that by our efforts the worst of the heathen +will be put in the way of salvation, and in many cases of possession of +it, and I think there would be no lack of funds. Let it be shown that +whatever there is of future suffering is on account of sin, and that it +is a divine preparation for eternal joy, and the most hardened and +selfish will have a worthy appeal to their liberality. + +For notwithstanding all hardness and selfishness, there is deep down in +the human heart a feeling of wonderful kindness for our own kith and +kin. Witness the heroic efforts that are willingly made to save a fellow +creature from danger or death. See the agony that is endured by the most +selfish when every effort seems fruitless. Yes; we see this very plainly +in the case of temporal danger or death. Would not we see the same +solicitude multiplied a thousand fold if it were realized that the +issues involved are eternal? + +When we get to that point where these great issues can be presented as +real facts, and not merely as half believed theories, I believe there +would be no difficulty in raising funds for missions. And surely, it +will not then be a matter of assessment, but of free will. May the +glorious day be hastened! + + + + +IV. + + +INFINITE JUSTICE. + +A Strong Argument--Universal Atonement--Infinite Justice Satisfied--A +Candid Methodist Minister--Can Man Commit an Infinite Sin--Everlasting +Punishment Could Never Be Endured--Uses of Suffering--Punitive and +Remedial--The Penalty has Been Paid--Moral Effect--Mystery of Pain--Not +Punishment but Chastening--Extending Our Outlook Beyond--Boundless +Space and Time--Operation of Grace in the Next Life--Infinite +Power--Infinite Mercy--Infinite Love--Incentive to Endless Praise. + + +It may be said that in this argument I am not taking sufficient account +of divine justice. That may be so. The fact is, that the relation of +justice to the idea of universal salvation was one of the last ideas on +this subject that came to my mind. But now it seems to me that in the +idea of divine justice is involved one of the strongest arguments for +universal salvation. + +Look at the matter simply and candidly. Did not Christ die for every +soul of man? All theological subtleties aside, we joyfully believe that +He did. The fact is stated over and over again in Scripture, with the +utmost plainness; and it is assumed in a multitude of other passages. So +clearly has this come to be recognized that the American Presbyterian +Church formally adopted it, and put it in their "Brief Statement" some +years ago. It is also proposed for acceptance in the creed of the united +churches of Canada, if that union is consummated. And despite all +theories to the contrary, it is believed and preached in most if not all +Evangelical Churches. + +Very well. Consider what is involved in that article of our faith. If +Christ really died for all, does not justice require that all will be +saved! If Christ paid the debt for every sinner, will not every sinner +be redeemed? How else could infinite justice be satisfied? I wish our +Methodist brethern would consider this matter well. All honor to the +Methodist Church for its noble testimony to the universality of the +atonement. But does not universal atonement imply universal salvation? +If we may speak of such things in the language of mathematics may we not +say that universal salvation is the corollary of universal atonement? To +this conclusion it does seem to me that we are inevitably led. + +I was speaking lately to a Methodist minister of a very acute but candid +mind. He put the matter in this way: Either Christ made an atonement for +each one, or He did not. Did He not actually bear upon His heart the +sins of the whole world? And if the whole world, then surely each one +singly, so that every child of humanity may truthfully say with Paul, +"He loved me, and gave Himself for me." Does not justice then demand +that each one will be saved? In our present limited outlook there may be +a difficulty as to how and where; but the glorious fact seems to be +beyond question. + +This matter is so important that I would try to make it plain from my +own point of view, even if that involves some degree of repetition. + +I raise the question elsewhere: Can man commit an infinite sin? Some say +he can, because his sin is against God, a Being of infinite purity. If +his sin then is of this infinite nature, infinite justice may demand +that he suffer an infinite punishment. But being a finite being, he +cannot suffer infinite punishment in quality. Therefore it is said, he +must suffer it in duration. Hence the necessity of everlasting +punishment. That is the argument. + +But the main premise is by no means clear. It may well be doubted if man +can commit an infinite sin. First; he is a finite being; and can a +finite being do on infinite wrong? Further; he cannot suffer everlasting +punishment. For everlasting has no end. He would never have rendered a +due equivalent for his sin. When he would have suffered millions and +millions of years he would be as for from rendering a due equivalent as +at the beginning. Thus the demands of God's law would never be +satisfied. + +We have therefore to confront the idea of God inflicting a punishment +that could never be rendered. In that case might not God suspend all +punishment at once? For when man shall have suffered for aeons and aeons +untold he would really be as far from the end as he is now. Could you +think of the Infinitely Wise and Holy One pronouncing a sentence that +could never be executed? Then add to the idea of Infinite Holiness and +Infinite Wisdom, the idea of Infinite Power and Infinite Love, and I +think you will find yourself involved in a series of contradictions +which you will be glad to see dissolved as an ugly dream. + +But now, supposing that man, not being infinite in his nature, cannot +commit an infinite sin, is it not reasonable to think that a less +punishment than an infinite one would suffice even eternal justice? +Suppose, for instance, that God had cut off the first human pair when +they sinned, and thus have prevented this hideous tale of mourning, +lamentation, and woe, would not that suffice? For us to be debarred +forever from existence and consciousness--would not that suffice? Well; +the Infinite One had that alternative. But He did not resort to it. +Would He not have resorted to it if He foresaw that His choice lay +between eternal extinction and eternal fire, for the great majority of +our race? Would the eternal joy to which He foresaw that a few of the +race would attain, compensate for the eternal woe which He foresaw would +be the fate of the great majority? A thousand times No. The fact that +we, with our poor, limited powers, can see that there was a way of +averting unutterable and everlasting woe from even one soul, is a strong +argument that there is no everlasting woe. Let us beware of imputing to +God that which we can see might have been honorably avoided, and that +which we would shrink in horror from doing ourselves! Think this matter +over seriously, and see where it will land you. + +But then, what is the use of suffering at all? Surely, God foresaw that +there would be a great deal of temporary suffering in this world. Why +did He not prevent it? + +Well; having disposed of the idea of eternal suffering, it remains for +us to see the place and use of that which is temporary only. But here, +an entirely new principle comes into view. Eternal suffering is supposed +to be a vindication of justice. It could be nothing else; amendment of +character is entirely out of the question. But temporary suffering is a +means of reformation. Eternal suffering has no regard to reformation; it +would issue in the very opposite. Evil would be itensified, and +intensified forever, which is unthinkable; and still more is it +unthinkable in a universe governed by a God of Wisdom and Holiness. But +temporary suffering is a means for the development of character. + +Here our ideas are thrown upon the twofold province of suffering. It is +punitive, and it is reformatory. When we inflict it on an offender it +partakes of both qualities; and sometimes it is hard to say which +predominates. But more and more are we rising to the idea that +punishment is mainly or wholly reformatory. Strong testimony is borne to +that fact by determinate sentence. It is recognized that in all justice +a man need not suffer a full equivalent for his crime. No matter what +his crime has been, when there is good evidence that he has reformed, he +is set free. It is felt that suffering has then achieved its highest +end. In nothing that I know of is there such evidence of the upward +trend of the race. + +Now in God's infliction of suffering these two principles come clearly +into view. What Christ suffered is mainly punitive; what we suffer Is +reformatory. The matter may be clearer if we glance at these two things +separately. + +I have said that Christ's suffering was mainly punitive. Look at some +statements of Scripture concerning it, and you will see that it was +chiefly of that quality. It is said that "the Lord laid on him the +iniquity of us all." That is, He took our place so intimately that He +actually bore the punishment due to us. In another place it is said +that "He was made a curse for us." The curse that was originally +intended for us alighted upon Him. It is said that "He is the +propitiation for our sins." It is said that "Christ died for us." It is +said that we are "justified by His blood." It is said that "by the +obedience of One"--that is obedience unto death, "shall many be made +righteous." These are only a few of many passages of similar import. + +I do not overlook the fact that Christ's life and death had a moral +effect as well. Certainly His life and death are the greatest example in +the world; and that example has done far more to uplift the character of +the world than any force brought to bear upon mankind. At the same time, +the supreme meaning of His suffering is that it was punitive. He +actually bore the curse for us. And we have the glorious fact repeated +again and again that He did it for every soul of man. He really +"satisfied divine justice." + + * * * * * + +Then what further claim can God rightfully make in the way of +punishment? The penalty has been paid. Does God require it paid over +again? He is a just God. He claims but one payment of the penalty. To my +mind, that fact does away with all possibility of eternal punishment. +For all other suffering that God inflicts is entirely reformatory. +Whether that suffering be inflicted in this life or the life to come, +the principle is the same; it is all reformatory. It may come, and +often does come, as the result of sin. In the providence of God sin and +suffering are closely linked together. + +Wherever there is sin there is bound to be suffering, whether in this +life or in the next. That has been paid in full. Christ paid the penalty +for the whole race. + +Whether God might have ordained some other alternative than suffering as +a means of our purification, is not the point. The fact that He has +ordained suffering is proof enough that it is a good appointment. I have +hinted elsewhere that suffering may be a means of safeguarding us +against sin to all eternity.. But this idea is advanced only as a +possible solution of the mystery of pain. We go upon surer ground when +we recognize suffering as one means that God has appointed for our +purification. It does not come to us, or to any soul of man, as a +penalty. The penalty has been paid. + +But it may be said that God is angry with sin. How can He be angry with +sin if the sin is actually forgiven? I answer that it is His very nature +to be angry with sin, though it is forgiven. It is in opposition to His +nature and His law. It is also in opposition to that development of +character which He has designed for all His children. Anything which +conflicts with that, excites His indignation. Hence the pains and +penalties which follow in the track of sin, though the sin itself may be +forgiven. When we consider that a person may be very angry with himself +because of sin, though he knows that the sin is forgiven, we can +understand something of the same feeling on the part of God. + +God does visit the iniquity of the fathers upon the children. But is the +suffering thus inflicted to be regarded as the penalty due to sin? No. + +There is an amended verse in one of our old hymns in which the view +seems to be taken, and I think rightly, that the atonement is not only +the basis on which pardon can be righteously vouchsafed, but the very +certainty of its being vouchsafed. The stanza is this: + + "But never shall my soul despair + Thy pardon to secure, + Who knows Thine only Son has died + To make my pardon sure." + +The whole matter of suffering is dealt with at length in the twelfth +chapter of The Hebrews. Over and over again it is described as +chastening. It is not penalty. The penalty has been paid. Suffering +henceforth is Fatherly chastisement. And the intention and effect of +chastisement are clearly intimated. It is said that we are not to +despise the chastening of the Lord; for that He chastises us for our +profit, that we might be partakers of His holiness. Again it is said +that chastening afterwards yields the peaceable fruits of righteousness. +That is the idea exactly. There is no word of punishment. The punishment +has been endured in the sacrifice of Christ; and it is now clearly +recognized that His sacrifice was offered on behalf of the whole world. +But the necessity for chastisement remains. It is one means of our +spiritual development, and but for the necessity for it, it would never +be inflicted. Hence Jeremiah could say, "He doth not afflict willingly, +nor grieve the children of men." + +An example may make this clearer. Take the case of Manasseh. He was one +of the worst kings of Judah. It is recorded of him that "he built altars +for all the host of heaven in the two courts of the house of the Lord;" +that "he made his children to pass through the fire;" that he "made +Judah and Jerusalem to do worse than the heathen;" that he "shed +innocent blood very much, till he had filled Jerusalem from one end to +the other." But he repented. We read that "when he was in affliction, he +besought the Lord his God, and humbled himself greatly before the God of +his fathers, and prayed unto him; and he was intreated of him, and heard +his supplication." + +Yes; but we read that "notwithstanding the Lord turned not from the +fierceness of his great wrath, wherewith his anger was kindled against +Judah, because of all the provocations that Manasseh had provoked +him withal." + +Now there we have an example of the fact that a whole people was +ordained to suffering in consequence of the evil wrought by one man. +Such suffering cannot be penal, for we are told very plainly that it was +due to the wickedness of one person; and even he had repented and was +forgiven. In that case there was no room for penalty. It would be +entirely out of place. But there was room for discipline. The monstrous +evil that Manasseh had wrought would in part survive, notwithstanding +his personal reformation. So the suffering could not be penalty; but it +could be chastisement. There might be "the fierceness of great wrath," +as we read there was; but there was love behind. The people might not +have the spiritual discernment to see their suffering in that light; but +we have a clearer revelation than they had; so we read that "whom the +Lord loveth He chasteneth." + +Even now we witness the sad spectacle of God's own people--the very +people to whom we have been referring--being made a byword and a +hissing among the nations. And wherefore? Because of sin? Certainly. But +not as a punishment for sin, but as a necessary means of reformation. A +superficial view of the case may deem it punishment; but a deeper view +recognizes it as chastisement. The fundamental fact is, that Christ +bore their sin, and all sin, "in His own body on the tree." Surely, +justice will say that it has not to be borne again. Hence, all suffering +that is now inflicted, is not inflicted as a punishment, but as a +discipline. "The Lord hath laid on him the iniquity of us all." Then, +"he is faithful and just to forgive us our sins." That glorious fact +should settle all difficulty. + +Suffering, then, is appointed solely for the uplift of character, both +in this life and the next. When it has done its work--and in some cases +it may take long--it will cease. + +These profound questions require us to extend our outlook into the next +life. And nothing can be more truly natural. For with God there is no +limit as to time or space. The history of our world, and of our race in +this lower life, is but a span in the eternal years. + +The trouble has been that men have had no idea of the operation of grace +beyond this life. This is no disparagement of the limitations of able +and saintly men in the past. We have simply had a growing revelation. It +is no credit to us that we have larger views. + +We see now that the yearnings of divine love will be satisfied. There is +a harmony in this view which commends it at once to our highest +conceptions of fitness. God is infinite in His being, and in His +perfections. Hence His operations are not limited to the mere span of +time. The outgoings of His Wisdom, and power, and love, are from +everlasting to everlasting. + +In my view, there is nothing that will so effectually break down sin, as +a belief that all sin has been atoned for. That is God's royal way of +bestowing favors. But then we need renewal. That may require a shorter +or a longer process, but it will come, either in this life or the next. +In a multitude of passages in the divine Word we know that God desires +this. Not only so, but God has expressed His desire in the gift of His +Son. If we had any doubt, surely that might convince us. And I believe +it will convince us yet. The doctrine of a universal atonement is now +generally accented. Even Calvinists have declared almost unanimously +that Christ died for the whole world. And if we had not that declaration +in words, we have it even more emphatically in missionary enterprise. +Still there is a remnant of the old belief that Christ died only for the +sins of the elect. I believe the day is coming when there will be the +assured conviction that He died for the sins of the world. Then there +will follow the joyous assurance that there is salvation for the world, +to be realized either in this life or the next. + +We have said that God desires this consumation. He has expressed that +desire again and again in His Word. And He has expressed it with +infinite emphasis in the gift of His Son. Men, ask yourselves this +question: Can any desire of His ultimately fail? Let us never forget +that "his counsel will stand, and he will do all His pleasure." + + + + +V. + + +HARMONY OF THE DIVINE ATTRIBUTES. + +Our Limitations--Development--Our Capacity--Divine Foreknowledge--No +Divine Failure--The Heathen--Unchangeable Love--Union of Four +Attributes--Eternal Wisdom--A Marvel of Coercion and Freedom--The Day +of Divine Power--An Unfathomable Mystery--Future Revelations--Coming +to Zion with Songs. + + +Since trying to see the relation of absolute Justice to the Idea of +Restoration, it has struck me that it may be well to take a glance at +some others of the Divine attributes, and see if they also sustain the +same theory. Any theory that is really true must be in harmony with the +Divine character. The trouble is, that our knowledge of all that +pertains to the Infinite is necessarily limited. At the same time, if it +seems that when any quality of the Divine character is contradicted or +disparaged by any theory of ours, that is a strong argument that the +theory is not true. But if, on the other hand, our theory is seen to +glorify the Divine character, that is strong evidence that the theory is +right. While well aware, then, of our limitations, in this direction, it +is fair to inquire if the Divine attributes, or any of them, appear to +sustain our theory. + +We have dealt already with the attribute of Justice. Some have regarded +that as the fundamental quality of the Divine character. I am not sure +that it is so. I think Love and Wisdom are equally fundamental. In a +former age the idea of Divine Justice overshadowed all other conceptions +of God. But the fact that He is infinite in His being, seems to imply +that He is also infinite in His perfections. So we shall give our +attention for a little to the qualities of Power, of Wisdom, and of +Love, and try to combine them with the idea of Justice, at which we have +glanced already. + +Take Divine Wisdom. That means that God knows all things. Ponder for a +moment what that implies. It means that to the Eternal Mind, every +event, whether it be past, present, or future, is as clear as if it were +now transpiring. He knows, without any peradventure, everything that +will happen throughout all eternity. And He sees every circumstance that +will cause every event to transpire. Not only that, but He has the +fullest knowledge of the best means to adopt to bring about any +desirable end. + +Such an idea is altogether too vast and high for us adequately to +comprehend. At the same time, it seems to imply certain things that are +beyond peradventure. God must have foreseen, for instance, that He would +make man. He must have foreseen, too, that man would fall. He foresaw, +also, and arranged, the great scheme of Redemption. But He must have +known with the utmost certainty that millions and millions of the human +race would pass out of this life without once hearing the joyful sound. +And because they did not know it, if annihilation or torment is true, He +knew that He would utterly extinguish them, or consign them to +everlasting fire! + +Now, can you think of a Being of Infinite Wisdom doing either? Apart +altogether from the idea of Love, could you think of Infinite Wisdom +acting in this way? Would you not think it as a most horrid stigma on +human wisdom, and infinitely more so on Divine? To think that God made +the human race, at the same time knowing well that the vast majority of +the race would come to such an end--an end which they could not forsee +nor prevent! Is that the way Infinite Wisdom would act? The idea seems +almost blasphemy. Yet that is what you must believe if you accept the +idea either of annihilation or of endless torment. + +More than that. Consider that the Creator endows every one of the race +with mental powers of almost infinite expansion; yea, better still, +with moral powers and affections akin to those of the angels. Then +consider that in the case of most, these divine powers were to be +extinguished, and that the unfortunate beings who had been endowed with +them were to pass back into nonentity, or be cast into everlasting +torment. In the one case there would be utter abortion; in the other, +there would be everlasting development of evil. Could you conceive of +anything more unworthy of Eternal Wisdom? + +Still more. God foresaw and arranged the great scheme of Redemption. +That it was to be available for the whole race was divinely intended. We +are told again and again that God gave His Son for the world. It is said +that He "tasted death for every man." But God did not take means to +apply it to every man in this life. He could easily have done so. He +could have sent His angels to proclaim to men the good news of +salvation. Such an idea is not so far-fetched as at first sight it may +appear. We follow the same principle when we send missionaries to the +heathen. Oceans were formerly almost impassable. There is still more or +less risk, both from the voyage and the climate and the hostility of +savages. We may well suppose that angels could pass more easily from +star to star than that man can pass from continent to continent. And all +the savagery of evil men could have no effect on angels. + +Why, then, did He not send them? He must have foreseen that men would +fail in giving the Gospel to the heathen. But was the eternal destiny of +the great majority of our race to depend on the whim of men? If God +provided salvation for the heathen, would He not convey it to them in +some way? Evidently, He has not done so in this life. Do we not begin, +then, to see that there must be some other time, or some other means, of +effecting His purposes? For "His purpose will stand, and he will do all +his pleasure." + +And when we consider the eternity of His being, and of our own, nothing +is more reasonable than that He has ordained a fitting opportunity +beyond the boundary of time. Let us only rid ourselves of our insular, +contracted ideas, and we will see how worthy of the Infinite Wisdom is +such a scheme of grace. + +Then there is another consideration. God loves every soul of man. And +every man was endowed with a capacity of worshipping Him, and of having +communion with Him to all eternity. If any failed from any cause +whatever to rise to this great experience, would not God's own happiness +be curtailed? + +I know that it has been an orthodox doctrine that God cannot suffer. I +have long had my doubts of it. To be sure, we read that He is "without +variableness or shadow of turning." Does not that apply to His +character? In that respect He is absolutely unchangeable. It is no +infringement of that great truth to believe that He can suffer. I spoke +of this matter lately to a minister of profound mind. He replied: "I +would not think much of Him if He could not suffer." + +I have even thought that in the incarnation and death of Christ, the +Father suffered equally with the Son. It is a great mystery; I do not +press it. But my thought has been that there was such infinite sympathy +between them that the Father actually suffered as much as the Son. If a +child is sick, does not the mother suffer as much as the child? And do +we not all suffer if our children are in pain? Now, we inherit as much +of the Divine nature as is possible to be communicated to human nature. +The root of such suffering is love. And is not God's love for His +children infinitely greater than ours? Therefore, would not His +happiness be curtailed by seeing His children in pain? We know that "He +doth not afflict willingly, nor grieve the children of men." Can He, +then, contemplate with changeless equanimity the wickedness and final +suffering of the great majority of our race? So far as I know, there is +no such idea in Scripture; and it is certainly not suggested by our own +human nature in its highest development. + +Now, can it be supposed that the sin of puny man will finally impair the +happiness of God? It may for a time; but Divine Love will win; God will +be all in all. Surely it accords with our highest reason to believe that +His happiness will not finally be lessened. There is a manifest and +eternal unfitness in such a supposition. The Divine Wisdom that rules in +all worlds will surely make it impossible. + +Think next of Divine Power. Now with regard to this attribute, there is +one thing to be recognized; but it is not self-evident. It is this: that +God is omnipotent in the moral realm, as in the physical. This may be +disputed. It will be freely granted that in the physical world God has +all power. But in the moral sphere, is not even divine power limited by +our free will? + +Now, I do not intend to go into the metaphysics of the matter. That +would perhaps but involve us in deeper mystery. I think the question +will be clearer if we take one example. It is that of Saul of Tarsus, on +the occasion of his conversion. He was changed in a moment by omnipotent +power. So radical was the change that from being "the chief of sinners" +he became the chief of saints. Nothing short of omnipotent power could +effect such a change. + +But at the same time, was not Saul a free agent? Afterwards, when +referring to this wonderful experience, he says: "I was not disobedient +to the heavenly vision." Surely, that implies freedom. Yet while he was +free, divine power constrained him. Such a mystery no man can +understand. + +Could Saul have withstood the change? I reverently say that I do not +know. If Paul, in the time of his great inlightenment, had been asked if +he could have withstood it, I can imagine that he would have said that +he did not know, and did not want to know. Even if he were asked the +same question to-day, I can believe that he would still give the +same answer. + +Such is the mystery of the operation of the Divine Spirit. We are really +"made willing in the day of His power." What a wonderful expression that +is of the union of divine coercion and human freedom! I doubt if all the +metaphysics of the schools will ever get beyond it. + + * * * * * + +But now, looking at the matter in this light, what wonderful operations +of grace are opened up to our faith! The power that redeemed Saul can +surely redeem the worst of mankind, while yet conserving their moral +liberty. And surely divine love will incline God to take such action. O +yes; Divine Love, and Divine Wisdom, come in here to act in concert with +Divine Power. O, the depths of the riches both of the Wisdom and +Knowledge--and surely, we may add the Love--of God! + +To be sure, it may be asked, "Why does nor God put forth such redeeming +power in this life?" There may be good reasons why, but we must beware +of intruding into divine mysteries. We might as well ask, Why did not +God interfere sooner in the case of Saul? When we think of the havoc he +was making of the church, and the suffering he was inflicting on God's +own saints, we might ask, Why was he permitted to run such an evil +course so long? Both questions are of the same order; and we could point +to ten thousand more. In all such cases we can but reverently say, +"Secret things belong unto the Lord." "Even so. Father; for so it seemed +good in thy sight." + +We have already anticipated the general operation of divine Love in the +next life. But now let us look at the matter more particularly. + +We have always to remember that we are God's own children, not in name +only, but in the most real sense. The mere fact that we are transferred +to another world, implies only a change of location and of surroundings; +possibly a very slight change in locality when we consider the amazing +amplitude of creation. Surely, a mere change of locality can make no +change in everlasting love! In that thought, if we see no farther, is +there not enough to stimulate eternal hope? + +But then, think that God has made the Sacrifice of all sacrifices of +giving His Son for our salvation. We can never fathom that mystery of +Love Divine. Now, if he made this Sacrifice for only a part of mankind, +as we formerly taught, we would be constrained to think of His Love as +being limited and partial. In that case, we could think it possible that +He might consign all the rest of our race to eternal torture with the +utmost complacence. But when we realize that He loved the whole of +mankind, and that the Sacrifice was made for the whole of mankind, are +we not forced to the conclusion that all mankind will be saved? + +For that Love is as intense as it is universal. Yes; think of its +intensity, as well as its scope. Surely, such Divine Love will attain +its end. All the methods that Divine Wisdom sees to be necessary will be +used, so that Divine Love will not fail. This looks like the +completeness we would expect from Divine plans and purposes. Anything +less would seem like a failure of Him who is Eternal Love as well as +Eternal Wisdom. + +Think over this matter reverently, and I believe you will arrive at the +conclusion we are trying to recommend. When we realize that Infinite +Love is changeless, and that it is united with Infinite Power, and +Infinite Wisdom, as well as with Infinite Justice, we cannot but believe +that it will have the victory. O, yes; we believe that the present +abnormal conditions will be done away with; that grace will triumph over +sin; that suffering will disappear; that all the ransomed of the Lord +shall yet come to Zion with songs! + + + + +VI. + + +THEORY OF EQUALITY. + +Abraham Tucker's View--Ingenious and Reverent--Variety of +Endowment--Maximum of Happiness--Imparting and Receiving New +Ideas--Compensations--Infinite Justice. + + +When I was a lad I met with an old book entitled "Equality," by Abraham +Tucker. The main idea of the book, so far as I can recollect, was, that +as God is infinitely just, He must treat all His creatures with absolute +equality. As such a thing is evidently not in force now, the idea was +that the future life will exactly rectify all the inequalities of the +present, so that upon the whole there will be perfect equality. It was +an ingenious and reverent theory; but on turning it over in my mind just +now, I find some formidable objections to it. + +For one thing, the inequalities that prevail now, when not painful, give +us no serious discontent. In fact, except in extreme cases, we rather +approve and enjoy them. No doubt we have a love of variety; but apart +from that, we rather delight to have superiors and inferiors. It is +pleasant to have some one to whom we can look up, as better endowed than +ourselves; and it is pleasant to have others who can look up to us. And +our best and most ethical judgment approves of this feeling. In +particular, there is no feeling so ennobling as reverence; but there +would be no proper place for reverence if we were equal. It would not, +therefore, be easy to think that an ideal state of society +demands equality. + +Again: Analogy points decisively the same way. If we look above us we +find that there are among the angels, thrones, dominions, principalities +and powers. If we look below us, we find a striking variety among the +animals. In either case, there is not equality; and so far as we know, +no compensations to produce equality. It would be hard to believe that +there ever will be such compensations in the case of the human race. + +Moreover: The theory of equality in the long run would seem to require +that some deteriorate, which is extremely unlikely, in view of the fact +that the normal law of God's universe is advancement. + +Then, further: We cannot conceive of equality of endowment as producing +the maximum of happiness. It is a great joy to impart a new idea; and it +is a great joy to receive one. But if all were equal, there could be no +joy, either of imparting or receiving; which is contrary to our idea of +the highest perfection and blessedness. + +Again: It is reasonable to believe that in the future world there will +be variety of service, calling for different endowment and capacity to +perform it; and if such different equipment is required, we may be sure +that it is provided. If that is so, equality cannot be the ideal +condition. + +Still more: As time is so short, and eternity so long, the least +compensation in eternity would infinitely over-balance the greatest +inequality in time. From that point of view we could not look for +equality, even in the most distant age. + +Add to these various considerations the Scriptural intimation that "one +star differeth from another star in glory," with all that is intended to +be illustrated by that statement; and the idea of equality seems to +have no place. + +On such grounds as these we believe that there will be forever a variety +of endowment and capacity; and that such variety is in full agreement +with God's infinite justice. + + + + +VII. + + +PROCESSES OF PURIFICATION. + +Different Processes--The Case of Saul--Changed in a Moment--No +Violence to Human Freedom--The Case of Nebuchadnezzar--Sudden or +Slow--New Illumination--Basis of Warning--An Object Lesson--Function +of Suffering. + + +Here I would advert to the different processes that may be used for +man's redemption. We have referred to the case of Saul. His case is a +typical one. It illustrates the fact that God can use means by which the +most incorrigible sinner may be entirely changed in a moment; and that, +without doing any violence to his freedom. + +But now, take another case. It will show just as clearly that God +sometimes uses means whereby the sinner is not reclaimed in a moment, +but that he requires a series of years. Take the case of Nebuchadnezzar. +He was driven from his throne, and excluded from the haunts of men. +According to the account he "did eat grass as oxen, and his body was wet +with the dew of heaven, till his hairs were grown like eagles' feathers, +and his nails like birds' claws." + +Such was the severe discipline to which the wicked king was subjected, +and subjected for a long period. But in due time the discipline had its +effect. The king was reformed and restored. I suppose God could have +captured him in a moment, as in the case of Saul; but He chose +otherwise. + +It may be asked: Whence such a difference in reclaiming these two men? +They seem to have been much of the same spirit. It is said of Saul that +he "breathed out threatening and slaughter against the disciples of the +Lord;" and it is said of Nebuchadnezzar that he was "full of fury." It +is said of Saul, too, that he witnessed against God's saints, and +hounded them to their death. And it is said of Nebuchadnezzar that he +cast the three faithful Hebrews into the burning fiery furnace. The main +difference was, that Saul compassed the death of the saints by law; +whereas Nebuchadnezzar himself was the law. In spirit and life the two +men seem to have been much alike. Yet they were both reclaimed. But how? +Certainly, by very different means. + +As accounting for the different means so effectually used in these two +cases, it may be said that they were men of different light, and hence +their different treatment. Or it may be said that the world required +Saul's services at once, and hence his immediate transformation; whereas +the world could wait for the reformation of the king. Yet all such +reasoning may be entirely beside the mark. It is a mystery profound. +With our present limited outlook I think it would be wiser and more +reverent to bow our heads in submission, and say, "Even so, Father; for +so it seemed good in Thy sight." It seems to me that Nebuchadnezzar and +Saul are typical cases of God's reformatory processes in the next life. +Some of these processes may be sudden, and others more prolonged. And +their severity or duration does not seem to depend on the depth of +iniquity into which a man has sunk. It depends rather on his repentance. +Some may require a long and severe discipline, like Nebuchadnezzar; +others--possibly some of the greatest transgressors--may yield to the +reformatory process without much delay. And it accords with our highest +ideas of justice to believe that those who lived up to the light they +had, though it were but a dim light, will experience little or no pain, +except what may come of the rectifying of mistakes. Even this may be +more than balanced by the illumination of new truth. But whether the +needed discipline be long or short, and whether it be more or less +severe, we believe it will have its due effect. Finally, all sin will be +done away, and God will be all in all. + +The unknown extent of suffering in the next life I think is the basis of +warning for men to flee from the wrath to come. When we know that God is +angry with sinners every day, we can imagine something of His wrath +against sin in the next life, so long as the sin continues. In some +cases this wrath may continue long, and the suffering which it entails +may be severe. Certainly the divine favor will not rest on any sinner +who continues alienated from God. + +Is not this suffering in the future life sufficient to serve as a +warning to sinners now? There is hardly any warning given by preachers +at present, except a very general one which amounts almost to nothing. +Preachers evidently do not believe in eternal torment. If they did, they +would make that the basis of their warning, and never cease. But now +that such a warning is almost never uttered, what is there to take its +place? I answer, the unknown suffering of the next life, to be continued +as long as sin continues. + +But it may be said that such a warning would be far too mild to have any +due effect. On the contrary, I venture to think it would be as +effectual, and perhaps more so, than the warning of eternal torment. For +this warning has always to be general. We have no definite conception of +what constitutes the torment; hence men do not really believe it. +Especially when it is represented as of eternal duration, the idea is +entirely beyond men's imagination; and so the effect is far from +proportionate to the warning. + +But we can imagine something of the suffering of discipline. That comes +within the scope of our imagination; yea, and of our experience, too. +And when it is represented as ceasing when the desired result is +secured, it commends itself to our highest ideas of benevolence, wisdom, +and justice; and but for the baleful influence of tradition, would +become at once credible. + +If you want an example of the same principle on a smaller scale, take +the case of Nebuchadnezzar to whom we referred. Was his a light +punishment? Anything more dreadful it would be hard to conceive. But it +was discipline; and the discipline was removed when it had accomplished +its purpose. And don't you think it had a most salutary effect on the +man all his days? I imagine that the same principle applies to the next +life. What the discipline may be, we know not; yet we can conceive that +in certain cases it may be terrible suffering. But when the desired +reformation is effected, the suffering will be removed. And don't you +think that the very memory of that suffering will be a wholesome object +lesson to all eternity? + +This is the suffering which I would have proclaimed to all men as a +warning. And it can be uttered with the accent of intelligent +conviction, which the warning of endless torment never can. Moreover, it +is so consonant with our best instincts of necessity, justice, mercy, +truth, love--that it carries men's convictions at once. + +Think of this also, that for aught we know, such an object lesson may +be needed to all eternity, as a warning against sin. And we can conceive +that it may vary immensely in different cases. When we recognize the +variety of personality that has been created, the idea dawns on us that +a great variety of suffering may be required to be an effective lesson +through all eternity. Some may require more; others less. And God, who +knows and has ordained the mental and moral calibre of every human soul, +may regulate the discipline accordingly. + +It may be, therefore, that Nebuchadnezzar could have been captured in a +moment, as in the case of Saul; but it may have been that such would not +have been a safe proceeding. He may have required the severer discipline +as a necessary object lesson to all eternity. Saul was reclaimed at +once; and if we may judge from his after life, he needed no prolonged +discipline; and it is probable he will need none through the endless +years. Thus God may adjust his discipline to each particular case. + + * * * * * + +And we can well believe that the sufferings passed through in time as +the result of sin may be so vividly recalled in the next life that they +will be a warning against sin to all eternity. When we reflect on the +vividness with which we now recall events of twenty, or forty, or sixty +years ago, we can well believe that with our quickened memory in +eternity, the events that happened in time will stand out in vivid +reality for ever. + +It does not seem far-fetched then to believe that this is the special +function of suffering. Such a theory goes far to explain the mystery of +pain. It may really be an everlasting warning against sin; and thus the +redeemed may be preserved in eternal blessedness. This is a great +mystery. The very thought of it excites our wonder, and love, +and praise. + +I have touched here, as I have said, on a great mystery; but it will be +observed that I have advanced it only as a possibility. As such, it +immensely enlarges our view of the wisdom and love of the divine +administration, and that not only in this life, but in the next. It also +gives us a faint light on the everlasting mystery of pain. If it should +turn out that suffering in its varying form and degree is really +necessary as an object lesson for all eternity, we can conceive that +when we see it in this light we shall be almost overwhelmed with wonder +and adoration. + + + + +VIII. + + +THE INTERMEDIATE STATE. + +Meagre Details--Good Reasons Why--Extent of the Universe--Future +Glory--Sin in Other Worlds--No Revelation--Future Abode of the +Righteous--Solid or Ethereal--Impossible Revelations--Present Duties +and Interests--Our Limitations--Necessity of Purification--Preaching +to the Spirits in Prison--Stages of Progress--The Law of Gradual +Development. + + +There is one matter to which I would refer at this stage, because I +think the settlement of it on a reasonable basis will be a great aid to +many devout minds. It will be supposed by many that if there is an +intermediate state of purification, some mention of it, and some details +of it, would be given in revelation. To my mind, the comparative silence +of revelation in regard to it, counts for almost nothing in our estimate +of its probability--I might almost say of its necessity. + +There is one consideration of prime importance in this connection, which +ought not to be overlooked. It is this: that in regard even to the +future world of final blessedness, we have very meagre details. And +there are good reasons why we have not more. I think it is not generally +realized how fragmentary are such details; and yet we believe in the +fact itself beyond the shadow of a doubt. In fact there are few things +in which we have more implicit confidence than a future world of +blessedness and glory. But consider how few details of it are revealed. +Think of the many subjects closely related to it on which we are in +complete ignorance. It may be well to run over some of these matters +briefly, that we may realize how utterly ignorant we are of affairs +connected with that world of final blessedness. And if that be so in +regard to heaven itself, how much less we may expect to be enlightened +beforehand on the details of any intermediate state of preparation. + +Think of the fact that we are surrounded by other worlds of glory; and +yet we do not even know if any of those worlds are inhabited. To be +sure, there are considerations founded on the material and moral order +of things that assure us almost beyond a doubt that they are inhabited. +But there is no proof. We simply do not know. One of those worlds is a +thousand times larger than the earth; one is twelve hundred times; +several are far more magnificent; yet we do not even know if they have +any population. + +More than that, we do not know if one of them--or our own earth--has +passed through cycles of population during the uncounted centuries of +the past. As little do we know if any or all of them will be theatres of +life and intelligence in the future. Now if we know so little as to the +history of our own and neighboring worlds in the past, and have no +revelation as to their future, is it likely that we would be informed as +to details of some world of purification located probably away in the +realms of space? + +Then this sun of ours is fourteen hundred thousand times larger than the +earth. But we know almost nothing of his constitution or history. He is +really a universe in himself. Of the functions he performs in reference +to the worlds that surround him we know a little; but how his heat is +sustained--what is attraction--what is his destiny--is all unknown. If +we are so ignorant of this primal source of life in all these planetary +worlds, are we likely to be informed of the methods of moral discipline, +probably in some distant world? + +But our sun, large and important as he is, is but a speck in creation. +These myriads of stars that shine nightly in the heavens are all suns. +It is calculated that the union of the telescope with the photographic +plate brings five hundred millions of these stars into view. Some of +them are demonstrated to be hundreds of times larger than our sun. But +that is nearly all we know about them. Whether any of them has a retinue +of worlds revolving around him like our sun, will never be known on this +side of time. Then beyond all we can see, we recognize a probability of +the existence of uncounted millions of worlds; but we know nothing of +them. Therefore we would hardly expect to have details revealed of some +distant sphere of purification. + +Again, whether any of these worlds have fallen, we do not know; and as +little do we know as to whether any of them have been redeemed. We may +reason about the matter; but it is only a short way that reason will +carry on such a profound question. I believe that the merit of the +Sacrifice made in this world of ours might be made available in all +worlds that need it, be their sin what it may. It is also very +conceivable that the good news might be conveyed to those worlds by +angels, just as the good news is made known in our world by men. The +same principle would hold. In the one case there would be a wider +application of the message than in the other; that is the main +difference. And when we think of the swifter and easier movements of +angels, even that difference might amount to nothing. + +But the whole subject is one on which we have no revelation whatever. +Now if there are millions of other worlds, with teeming populations, and +if not the most meagre revelation has been made to us as to their moral +character or destiny, it is surely not surprising that we have no +revelation as to the details of a state of purification beyond this +life. We have thankfully to recognize the fact that we are not burdened +with revelations which would only confuse and distract us. It is surely +a gracious providence that withholds revelations of such details for the +present. But that is no argument why such details will not be revealed +by and by, any more than that the unrevealed joys of heaven will be +disclosed to us when we are able to understand and enjoy them. + + * * * * * + +Still more; beyond the realm of stars whose outline is somewhat clearly +marked, there is a dim shimmer of glory, suggestive of uncounted +millions of stars and systems farther on. This golden glimmer of distant +worlds has been likened to a candle shining through a horn. We are +simply lost in the extent and glory of the starry hosts. Do we not begin +to see that the universe is far too vast to be revealed to mortals? To +have the essentials of truth and duty revealed to us here, in this dim +corner of the universe, is as much as we ought to expect. By and by we +may hope to have larger revelations. + +We may realize this principle more fully if we come down again to the +earth, and to enquire if this earth is to be the future abode of the +righteous? Some say it is. We simply do not know. When we do not know if +this earth is to be our future dwelling place, can we reasonably expect +to have details of the place and manner of our purification--though it +be a matter of far higher moment? + +Then again: Is the earth the final abode of the righteous? Or is it +only to be the initial place of future blessedness? Or, are there many +heavens, each preceding one to be a preparation for a higher? Here again +all our thoughts are drowned. + +Or again: Is heaven to be a solid world like this earth, or is it to be +an ethereal world? Such questions are far too high for us. In this +narrow sphere of earth and time we know almost nothing of the glory to +be revealed. I would say that a study of the extent and magnificence of +creation would give us some hints of what eye hath not seen, nor ear +heard. At all events the more we are acquainted with the glories of the +universe, the more we shall realize how little is likely to be revealed +of the details of any preparatory stage of final blessedness. + + * * * * * + +And besides such a revelation being unreasonable, we believe it would be +impossible. There are probably millions of worlds, as well as our own. +Each one of these has likely a moral history. Now it is easily +conceivable that the services rendered in heaven may have a close +relation to some of these worlds. Thus we could not have a revelation of +our future service without being let more or less into the moral history +of those worlds. But it will be seen at once that this would be utterly +beyond us, as well as useless to us at present. In fact it would only +perplex and confuse us, and divert our attention from the practical +duties of life. + +It is remarkable also that we have almost no revelation of the present +active service of the better world. To give us such a revelation might +involve other revelations which in the meantime are too high and too +complicated for us to understand. Everything is beautiful in its season. +Just as now we do not try to initiate children into the problems of life +that will come with mature age, so we, real children in understanding, +are not burdened with the knowledge, and all that such knowledge would +involve, that will come in a future life. + +Besides; such premature knowledge would probably detach our interest and +attention from the duties that press upon us now. We are here with +certain duties and interests; and when these are duly apprehended they +are quite sufficient to engage our time and thought, without being +concerned with the duties that will come with a future state. + + * * * * * + +Thus we see something of the wisdom and the love in giving us only such +details as suit our present limitations. There may be a state of +purification beyond this life; but we shall adapt ourselves to that +state when the time comes; not before. When we see the character of God, +as revealed in His Word; when we realize the sin and misery of our +present condition; when we apprehend the wonderful sacrifice that has +been made for the recovery of our race; and when we realize the +unspeakable glory that may be ours--we begin to see the +probability--yes, the necessity--of a process of purification beyond the +sphere of time. + + +IMPRISONED SOULS. + +Yet, while we have no details given us as to the process or the time +required for purification, we have certain suggestions. In the Old +Testament there is a reference to "prisoners of hope." The reference is +somewhat obscure, and taken by itself it is of doubtful meaning. But in +the New Testament it is intimated that Christ went and "preached to the +spirits in prison." There we have a gleam of light as to what is meant +by "prisoners of hope." There were imprisoned souls to whom Christ took +some joyful message. We have no statement as to the purport of the +message, or the circumstances of the prisoners, beyond the fact that +they were confined. + +While not going outside of what is revealed, it does not seem too much +to assume that He took to them the good news of Restoration, and perhaps +kindred topics. O yes; the Saviour's death had reference not to +ourselves alone, but it had a relation to those in another world. + + * * * * * + +Perhaps I ought to say here that this supposed state of discipline is by +no means to be confounded with the Roman Catholic doctrine of +Purgatory. + +The term of duration of purgatorial fire is supposed to be determined by +the priest, who can effect a release at any time he pleases. It is +simply a matter of payment. And the idea of purgatory may be held--I +think is generally held--without conceiving of it as a means of +purification. Is it not rather conceived of as a place of punishment? + +But the intermediate state we conceive of is a state of purification and +education. There may be intense suffering in certain cases. We can +conceive that such suffering may be required as a means of purification. +In other cases no great suffering, or none at all, may be necessary. By +some means, specially adapted to each case, every soul will be prepared +to enter a state of blessedness. + +Even that final state may have lower grades, preparatory for the higher. +It does not seem consistent with God's dealings with man to thrust a +frail human spirit into the blinding glory of heaven. It is far more +likely that there are lower stages, preparatory for higher. When a child +is born into the world it is not even aware for a time that it has +entered on a new mode of existence. But it adapts itself unconsciously +to its new surroundings, and by easy stages develops perhaps into a poet +or a philosopher. In some such way, but on a higher plane, we can +believe that the soul is developed in the future life. We may +confidently leave all details with Him who is "Wise in Counsel, and +excellent in working," and whose love is unchangeable and everlasting. + +Just now I have met with a Christian minister whom I know well, and a +worthy man he is, who has tried to evade the payment of a very small +debt. Now is it to be supposed that when that man dies he will go +straight into glory, infected with such a streak of meanness? Then where +will it be purged out of him? Will the process of death effect it? +Certainly not. What remains then, but that between this life and the +next there is some process of purification. + +And that case is only a typical one. If we knew all, perhaps we should +find that there is a mean streak of some kind in every one of us. How +then shall we get rid of it? Just ponder that problem for awhile. + + + + +IX. + + +THE SPIRITS IN PRISON. + +The Descent of Jesus into Hades--Singular Reserve of Preachers +--Purgatory--Dr. Gerhardt's Book--A Bodily Resurrection--The Spirit +World Requires a Spirit Body. + + +Here I would advert briefly to a topic that seems to me to have a strong +bearing in the same direction. I mean the descent of Jesus into Hades, +and the intimation that He "preached to the spirits in prison." On this +subject the whole Christian world--at least the Protestant world--has +maintained a singular reserve. In fact I have never heard the matter +even once casually referred to in any Protestant pulpit. It may be that +even a casual reference to it might be taken as favoring the Roman +Catholic doctrine of Purgatory. Such is the craven fear that men have of +being supposed to be tainted with Romanism. In other cases it may be +that the whole subject is thought to be involved in so much mystery that +it is better to leave it alone. But I believe that if we had a larger +and more sympathetic view of the entire domain of truth, this topic +would be seen to be radiant with eternal hope. + +In this spirit it is referred to by Dr. Calvin S. Gerhardt in his book +on "Death and the Resurrection." That book came out some years ago, and +there were some letters passed between the author and myself in +reference to the contents. He holds the view that the body of Christ was +not raised, but His spirit only; and he tries to sustain that view by a +variety of arguments, some of which seem to me very unworthy. My own +view is, that the body was actually raised, but that now being a +spiritual body it had the power of transformation, so that at pleasure +it could become visible or invisible to fleshly eyes. + +However, in the same connection Dr. Gerhardt refers to Christ's descent +into Hades; and he treats that matter with a candor and eloquence, along +with good sense, that in my opinion, leaves nothing to be desired. I +will here transcribe some passages of his on that topic, and so dismiss +further discussion of it. He says: + +"The popular doctrine which teaches that the opportunity of salvation +_always_ ends with the present life, finds no support in sacred +Scripture and is completely overthrown by Christ's descent into Hades. +This important stage of His mission is often overlooked, or ignored; and +we must confess that we too stand with bated breath, before the problem +which its consideration presents, for we are confronted here with +mysteries. But the mysteries are not closed, and are not utterly +incapable of solution." + +Again he says: "Christ's visits to the earth were few and brief after +His resurrection. Where then was He during the forty days when not +visible to His disciples? Not in heaven, for He had not yet ascended. +Neither was He on earth, for if any one truth was constantly more fully +enforced by Him, it was that through His death He had passed beyond the +sphere of the earthly. Where else then could He have sojourned but in +Hades--that unseen world of the dead into which all men pass when they +lay aside their mortal bodies, and begin to live in spiritual bodies." + +Again: "To the penitent thief on the cross Jesus said, 'To-day thou shalt +be with Me in Paradise.' The Saviour, therefore, must have gone to the +regions of the dead, for to the Jews, Paradise meant the locality in +Hades to which the blessed dead were received." + +Again: "St. Peter not only assures us that Christ descended into Hades, +but also tells us why He went thither, 'Because Christ also suffered for +sins once, the righteous for the unrighteous, that He might bring us to +God; being put to death in the flesh, but quickened in the spirit,' in +which he also went and preached to the spirits in prison." + +Again: "Again 'For unto this end was the gospel preached even to the +dead, that they might be judged according to men in the flesh, but live +according to God in the spirit,'" + +Again: "These passages of Scripture, as well as the whole drift of the +New Testament, make plain the important truth that the great work which +our Saviour prosecuted on earth He continued also in Hades. His +incarnation and full union with us, in our earthly, mortal life, +involved Him in a similar revelation to the dead, according to their +altered conditions and environment. What He did for our earthly life He +did for them there in full harmony with the changed circumstances of +their post-mundane form of existence." + +Again: "By His descent into Hades," says Martensen, "Christ revealed +Himself as the Redeemer of all souls." + +Once more: "The descent into the realm of the dead gave expression to +the truth, that the distinctions Here and There--the limits of +space--are of no significance regarding Christ, and do not concern His +kingdom. No powers of nature, no limits of space or of time, can hinder +Christ from finding His way to souls. His kingdom has extended even into +the region of the dead, and still includes that region; and the +distinctions of living and dead, of earlier and later generations of +men, of times of ignorance and times of knowledge, possess but a +transient significance." + +In confirmation of these views, I would add one consideration of rather +an abstract character. When our Saviour died on the cross, why did He +not revive at once? Instead of that we know that He waited until the +third day. I have no doubt that one reason was, that He intended that +all believers in Him might have a conclusive proof that He had really +died and revived. But one other reason may have been this, that He +intended to visit the spirits in prison, and in order to be en rapport +with them, He needed to go in the spirit. They were in the spirit; and +for Him to go to them in a human body would have been to interpose an +effectual barrier between Himself and them. If they are somewhere in the +spirit world, a spirit body alone could reach them. + + + + +X. + + +DIVINE LOVE. + +Infinite Being and Perfection--Grades of Being--Variety--Man's +Limitations--Moral Beings--Hopeless Surroundings--All Are Children of +God--Righting the Wrongs of Time--"The Heart of the Universe is Love" +--Eternal Conscious Torment Incredible--Conquering Power of Love +--Eternal Purpose Will Not Fail--Omnipotence in the Moral Realm--The +Divine Expression of Love--Universal Atonement Involves Universal +Salvation--Final Success of God's Designs--Will Evil Necessarily +Perpetuate itself?--Triumph of Good Over Evil--Few Stripes or Many +--Reformatory Punishment--Bringing Good out of Evil--Possibilities of +Redeeming Grace--The Ransomed of the Lord--Wrath but the Shadow of +Love--Former Eternity of Sinlessness--Wrath no Constituent of the Divine +Character--Pity and Indignation. + + +There can be no mistake here. The Scripture declares, again and again +that God is Love. Also, the Scripture is clear in regard to His +infinity. In fact our reason would almost carry us so far. For if all +things had a Creator, that Creator must have had no beginning. But we +take it that God will be freely conceded to be infinite in His being, +and in the qualities of His character. + +He is infinite then in His love. Being infinite in His being, He could +be no less than infinite in His love. That surely means that He loves +every being that He has made. Will He not therefore do the most and best +that is possible to be done for each one of His creatures? To be sure, +there are grades of being. Some have a larger capacity than others. We +know of no law by which love would impel the Creator to create all +beings alike. No, there is a law of variety which we shall consider +later; and that accounts for beings of different function, capacity, +surroundings, employment, and so on. At the same time, is it not safe to +infer that there is a possible maximum of happiness which every being +has attained, or will attain, under a government of divine love? + +Of course there may be limitations. Man has been made a free being. He +may therefore limit his own possibilities. He may deliberately choose to +do wrong. Thus he may impose a limitation on himself. In one sense this +may be considered a great misfortune. But how else could a moral being +be created? We cannot conceive of any other way. If we had not been +created moral beings, we could never rise to anything worth while. God +wanted to make the most and the best of us. But with that possibility of +rising there was also the possibility of falling. Therefore, so far as +that consideration is concerned, our creation, on this human status, +was an expression of infinite love. + +But then, the present is a state of discipline. Since sin has come in, +and so marred our perfection and happiness, it has been ordained that +the present life will be a preparation for a better future life. +Therefore our present sinful limitations are not finally disastrous. +They may be even turned to benedictions. Instances are not wanting where +untold suffering has issued in great moral perfection, with a +corresponding high place in the world beyond. Such considerations as +these show clearly that our creation, even though we are fallen, was an +act of infinite love. + +Yes, but what about the untold millions who do not turn their present +suffering to good account? Especially what about the uncounted millions +of heathen? Many of them were born into conditions of utter +hopelessness; their surroundings were of the worst; it would be utterly +futile to expect that their present life could be a preparation for +final blessedness. + +Now is it to be supposed for a moment that God does not love every +heathen just as He loves every Christian? Surely, they are all His +children, and He loves every one of them with a Father's love. Then what +about the other millions that live in Christian lands who have no idea +of making the present life a preparation for the future? Are they not +all equally dear to Him? Let us rise above all insular, mean, petty love +of our own, and think of the love of God--impartial, free, infinite, +everlasting! Can it be believed that the few favored ones who have lived +in certain surroundings, and who thus have come to hear and heed the +message of salvation, are destined for everlasting bliss; while all +others, naturally no worse than they, are consigned to everlasting woe? +Are these few fleeting years, and circumstances which we had little or +no hand in forming, charged with such eternal possibilities? Yet we +profess to believe that God rules, and that He loves every one of His +creatures with an everlasting love! + +Surely every candid mind and every human heart will repel such a +possibility as their final extinction or damnation. And when we realize +that God has all eternity to right the wrongs of time, we begin to +realize that the present is but one epoch of His administration. + +I have just read these words of an orthodox divine: "The heart of the +universe is love." Yes, that is the language of the heart in its best +moods, whatever our creed may be. And the heart will sometimes speak its +conviction strongly. It does seem that orthodox divines at times forget +that according to their belief God consigns untold millions of His +creatures to eternal fire. Yet surely He is "the heart of the +universe;" and "the heart of the universe is love." Does it not seem +the blackest of contradictions? + +And when we think of His wisdom to arrange, and His power to execute, it +does seem hard to believe that eternal conscious torment will be the +fate of any of His creatures. We may see but a short way into the whole +scheme of the divine administration; but the heart will refuse to +believe in such a paradox. + +"Omnia vincet amor"--love conquers all things. We accept that as a +proverb even in this selfish and cruel world. Yes, and despite all +hindrances, we often see love's triumphs. When everything else fails, +love will win. And is it to be conceived that God, Who is Love +Personified, will not win? Yes; if we knew nothing more than the general +principle, we might make a confident forecast that He will not fail. But +how overwhelming is our conviction when we see infinite love joined with +infinite wisdom and infinite power! What will not this triumvirate of +infinites accomplish? + +We may be told that sin is an infinite evil, and that even infinite love +cannot conquer it. We refuse to believe it. God is omnipotent in the +moral, as well as in the material realm. Surely His infinite love will +incline Him, His infinite wisdom will show Him how, and His infinite +power will accomplish His desire. + +Now again: The advocates of eternal torment will freely grant that God +loves every soul that He has made. They will also concede that He is +omniscient. Very well. Then He must have known that the millions of +beings, now supposed to be in torment, were coming into the world; and +He must have known that there was no possible way for them to avert +their doom. And though He loved each of them with an infinite love, He +made no way of escape, but consigned them to eternal torment. Foreseeing +in His omniscience that all this would happen, He did not intercept +their coming, which He could easily have done; nor did He provide any +means of escape. + +Is this the way infinite love, joined with divine foreknowledge, would +act? Do not say that the matter is too high for us to understand. Even +on a human plane we would expect a more beneficent result. How much more +in the case of Him who foresees and arranges all contingencies, and +whose love is from everlasting to everlasting. Do not such +considerations as these absolutely prohibit the idea of endless +suffering? Just take counsel with your own heart and mind. + +Again, it is written that "God so loved the world that He gave His only +begotten Son." Now if He loved the world, He loved every individual in +the world. He loves every soul of the human race. Not color, nor +climate, nor civilization, nor any special epoch of the world's +history, can make any restriction. + +Now if God loved the world, He expressed His love for the world; and how +did He express it? By giving his Son. Then He must have given His Son +for every soul of man. It would be no expression of His love for me to +give His Son for somebody else. But He loved me personally, and gave His +Son for me personally. Hence Paul could say: "He loved me, and gave +Himself for me." And so everyone of the human race may truly say. + + +A THEORY. + +Generality here tends to confusion and mistakes. It has been too much +the habit to think and speak of God as giving His Son for the world, and +yet holding a reserved and unexpressed idea that He gave His Son only +for the saved. Such an idea is not often expressed publicly, and I +believe is not held heartily, But it is formally professed; it is theory +in a certain creed. Not only so, but it is felt that universal atonement +involves universal salvation; and that is an issue which in many cases +men are not prepared to accept In fact many plain statements of +Scripture are twisted and tortured out of their plain meaning, +apparently to avoid the issue of universal salvation. + +But let universal salvation be once granted, and all difficulty +disappears. Then the plain statements of Scripture do not need to be +modified, or explained away. Then all may freely accept the corollary +that universal atonement involves universal salvation; only in a far +larger sense than believed heretofore. We take in eternity now, as well +as the small span of time. We begin to realize that the sweep of the +eternal years makes no difference in the divine love or the divine +purpose. In God's administration of the universe there may be good +reasons for saving some of our race in this life; and some in the next; +but the principle is the same; infinite wisdom, infinite power, and +infinite love, will not fail of their purpose. + +It is this belief in the final success of God's designs that gives us +the assurance of ultimate Restoration. For if God loves the world--that +is, every soul in the world--and if He gave His Son for the Salvation of +the world--and if the sacrifice of the Son is sufficient for the +salvation of the world--then we may be sure that infinite wisdom, love, +and power will find a way of attaining the end in view. Somehow--some +time--somewhere--the divine purpose will be accomplished. + +I am fortified in this view by the words of an eminent Presbyterian +divine that I have just chanced to meet with. He says: "God infallibly +accomplishes everything at which He aims." I take that principle in a +wider application than he intended; and taking it so, it is a strong +argument for ultimate Restoration. + + +A SERIOUS DEPARTURE. + +Just apply that principle to the theory of everlasting torment. Is it to +be supposed that God really "aims" at that, and that hence He +"infallibly accomplishes" it? It is almost blasphemy to think so. Yet +that is the idea that has been held to be orthodox, and any apparent +swerving from it has been treated as a serious departure from the faith. +But men's hearts are sometimes better than their heads; hence we hear +little now of eternal torment. + +And the heart is a good place for a reform in doctrine to begin. When +these larger ideas simmer for a while in men's hearts, they will +gradually find expression on their tongues. There are many men who feel +the truth now that they will speak bye and bye. There is at present a +fear, and a natural fear, of being disloyal to orthodoxy: but I believe +the truth will come triumphantly to the front later on. There is a stage +of silence, and there is a stage of speech. Meantime I plead for +toleration; that is as much as can be expected now. It is well if we +have advanced so far. Not long ago there was persecution. + +To all this it may be objected that if men remain obdurate in this +life, withstanding all the overtures of mercy that are addressed to +them, is it not likely that they will remain so for ever? This is a +serious question. Let us seriously consider it. + + +EVEN IF THEY ARE FAVORED. + +Roughly, there are two classes of men to be recognized. First there are +those who have sat under the Gospel for years, but who have not yielded +to its claims. The question is, Will they ever yield, even if they are +favored with another opportunity? Will not the habit of their life +culminate in an eternal refusal? + +Some think it will. My old minister used to say that it is the nature of +evil to perpetuate itself. Hence it was argued that grace refused here +will be always refused, even though it were offered. It was argued that +the increased evil character which will come to a wicked man on entering +the next life, together with the evil influences and surroundings of +that life, will so absolutely steel him against all good that he will +inevitably go on from bad to worse for ever. Hence the eternity of +suffering. + +To my mind, all this is only theory. We really know very little of the +next life. The influences that may be used for reformation may really be +overpowering. Just think how it has fared with this world of ours since +the introduction of evil. Has evil perpetuated itself? Or will it +perpetuate itself? No! the very opposite has been the case, and will be +the case. A scheme of redemption above all human thought has been +enacted here, by which the world has in part regained the innocence that +if lost, and is destined to regain it fully. + +No one could have foreseen this. We can imagine some sinless world, +cognizant of the evil that had entered here, forecasting our eternal +doom. They might reason that evil would perpetuate itself, and that +therefore there could be nothing in store for us but eternal sin and +suffering. They did not know the provision that was to be made for our +redemption; hence their conclusion would be all wrong. + + +TRIUMPH OF GOOD OVER EVIL. + +It may just be so in our forecasts of the next life. In fact there is +more likelihood of the triumph of good over evil in the next life than +there could have been originally in this. And why? Because we know that +a ransom has not to be provided, but that it is provided. We also know +that it has been provided at a fearful cost, and we know that the glory +of God is to a large extent bound up in its success. Moreover, we know +that Christ is yet to see of the travail of His soul, and be satisfied. +And will anything less satisfy Him than the salvation of every one for +whom He died? He has said, too, that He will draw all men to Himself. It +is plain that He does not draw all men in this life; will He not then +draw them in the next life? Therefore I think it is not too much to say +that so far as we know, there does seem a greater probability of grace +triumphing over sin in the next life than there was antecedently in the +present life. What a door of hope is thus opened for our lost race! + +I recall another passage of wonderful import in this connection. Our +Lord said: "That servant which knew his lord's will, and prepared not +himself, neither did according to his will, shall be beaten with many +stripes. But he that knew not, and did commit things worthy of stripes, +shall be beaten with few stripes." + +Now it is very dear that in thousands of cases those words are not +fulfilled in this life. There are atrociously wicked men who are not +beaten with any, not to say many, stripes. That was the Psalmist's +trouble. He saw that the ungodly prospered. He said that they were not +in trouble as other men, nor plagued as other men. He said that they had +more than heart could wish. Plainly, the threatening was not executed +upon them in the present life. If the words are to come true at all, +they must be fulfilled in the next life. It is one of many passages that +require our purview to be extended into the future life to understand +them. But if the words are to be fulfilled in the next life, must not +their fulfillment be conditioned on the theory of Restoration? Suppose +there is extinction at death. How could any stripes be laid on a man who +is extinct? Does not that consideration settle the idea of extinction? + +And what about endless torment? Certainly many stripes are laid on the +man in endless torment. But what about the man who is to be beaten with +few stripes? Would it be possible to conceive of endless torment as +being only a few stripes? To be sure, there might be degrees of torment; +and the man in a mild degree of suffering would not suffer so much as +the man in an intense degree. But then, the suffering is to be for ever +and ever. It is to be an eternity of suffering. In that case, the +suffering might be reduced to the mildest form of discomfort; but as it +is to be eternal in duration, the sum total of it would be infinite. +Could any stretch of imagination conceive of such suffering being only a +few stripes? It does seem to me that both the theory of extinction, and +that of torment, utterly break down under that test. + +But how natural and reasonable is the statement on the theory of +Restoration. In that case the words come literally true. We can well +believe that atrocious sinners have terrible pains and penalties before +they repent, and are redeemed. On the other hand, we can imagine that +sins of a milder type, especially sins of ignorance, will call for but +few stripes. We would go further, and believe that in the case of +advanced Christians, there will be only such suffering as is inseparable +from the discovery of mistakes, and consequent development. + +In the case of all suffering, of whatever degree, we believe that it +will be rather of a reformatory, than of a punitive character. Suffering +may or may not be proportionate to sin. The idea is this, that, when it +has accomplished the reformation of the sinner it will cease. + +Thus the statement of our Lord will find its due fulfillment. It is one +of many statements which can be explained only on the basis of its +application to the next life. But when we give such statements their +true application, they require no forcing to make them seem natural and +reasonable. + +Further, I think it is fair to imagine, as we said before, that the +suffering induced by sin will be an object lesson to all eternity of the +evil of sin. Possibly it may be an infallible safeguard against sin in +every form. This would be an expansion of the principle that God brings +good out of evil; and it would be the grandest expansion of that +principle that we can conceive. + +When we put all these considerations together, and when we add to them +the further consideration that God's love is from everlasting to +everlasting, we begin to see wonderful possibilities of redeeming grace. + + * * * * * + +Along the same line, take as an illustration the salvation of particular +individuals. We see what has been enacted in the case of a lost world. +Now take the case of one lost soul; and the matter may become a +little clearer. + + +NOT ASKED TO SURRENDER. + +Take the case of Saul of Tarsus. I have referred to him elsewhere as a +man who went as far as man could go in crime. But he was arrested and +saved in a moment. And mark you, he was not coerced. No violence was +done to his perfect freedom. Every man is free; that is his birthright; +in Saul's case he was not asked to surrender an iota of it. Yet by some +mysterious divine power he changed in a moment of time. Henceforth he +was a new man, with a new heart, new ideals, new hopes, new ambitions, +a new life. + +Now what I contend is, that the power and grace that could so radically +and so quickly change a man like that, is not to be limited to this +little span of life, nor to the most incorrigible transgression. What +are a few years of time to Him whose power, whose presence, whose love, +fill all eternity? I imagine that He who knew how to convert Saul in a +moment, can convert the most abandoned of mankind. + +Then, as I said, there is another class of men to be considered. I mean +the heathen, and all those who never had the means of knowing the way of +life. What about the untold millions that passed away in the darkness? +Will not the grace and power that redeemed such a man as Saul be +available in their case? Yes! we think that--judged by the highest +standards we know--there would be far more mercy for them, and the work +of saving them would be a thousand fold easier. But we are dealing here +with power and love that are infinite. No doubt the sin that has to be +overcome is great; but we believe it will come true again that "where +sin abounded, grace did much more abound." After all, it is infinite +grace against human sin. In such a case, it is not hard to forecast +which will win the day. God will evermore be triumphant. + +O yes! the ransomed of the Lord will come home at last. What a day it +will be when they will come to Zion with songs! The old prophecy will +then have its complete fulfillment: "They shall obtain joy and gladness, +and sorrow and sighing shall flee away." + +Though I lay so much stress on the omnipotence of divine love, I do not +forget that divine wrath must be reckoned with as well. "God is angry +with sinners every day." "Tribulation, and anguish upon every soul of +man that doeth evil." "Our God is consuming fire." But the essential +thing is love. "God is love." It is a constituent of His character. +That could not be said of wrath. It is but the dark shadow of love. In a +state of innocence it could not exist. When sin is done away, wrath will +be seen no more. + +If we only go back far enough in our thought we will certainly come to a +time when divine wrath could not exist. Go back to the time before the +angels sinned. Go back to the time before there was sin of any kind in +all God's universe. But mark, no matter how far that takes you +back--there was an eternity of sinlessness before it. Yes; an eternity +of sinlessness. There was no wrath then. It could not exist. Therefore +we could not say that it was a constituent of the divine character. No; +but it was a potentiality of the divine character. It could have no +existence until sin appeared. But love is from everlasting. It is by far +the mightier attribute. It is of the very essence of God. United with +infinite wisdom and power, we would expect it to have the final victory. + + +STERN FOR THE MOMENT. + +Even when there is divine wrath, there is infinite love blended and +mingled with it. We shall see this as in a picture if we look at that +scene in the life of Christ when He healed a certain man in the +Synagogue. It was the Sabbath day. Knowing the hardness and hypocrisy +of those present, He flung out this challenge--"Is it right to do good +on the Sabbath day?" They could make no answer without committing +themselves. Then we read that Christ "looked round about them with +indignation." Ah, but listen. It is added immediately that he "was +grieved for the hardness of their hearts." His face that was stern for +the moment was strangely softened. O yes; love was ever behind His +wrath. His indignation was never far removed from tears. And so God can +be angry with sinners, at the same time that He loves them with an +everlasting love. + +We see the same union of pity with indignation in that scene where +Christ wept over the sinful city. He had to weep tears of pity over the +nation's coming doom; yes, but He could pronounce that doom; and in His +wonderful providence He could even arrange for effecting it. So I do not +overlook the fact that we have manifestations of divine wrath, as well +as divine love; yes, fiery indignation as well as tender compassion. But +let us not forget that love is the positive, essential, eternal +attribute; and it would be strange indeed if it is not finally +victorious. + +You may bring this idea of the union of love and indignation close home +to yourself. We will suppose that you are a father, and that a son of +yours has turned out to be a prodigal. He has gone away from home, bent +on a course of crime. Will you not have alternations of love and +indignation? Yes, you will sigh and pine for his return; and you will +have righteous anger at times over his evil course. And if the son +repents, and one day comes home again, will you not receive him with +joy? O yes, you will run to meet him, like the father in the +Gospel story. + +And do you think that your love is more enduring than God's? Are not we +all His children, though we have strayed away from Him? Does He not look +and long for our return? O yes; and He will accomplish it. The +difference is, that He has all power, and He has ways and means of +attaining His ends. Let us be assured that "His counsel will stand, and +He will do all His pleasure." + +In this connection there is a very important consideration. It is +this--that no design of God can ultimately fail. We read that He +"willeth not the death of a sinner." We read that He "desires all men to +be saved, and to come to the knowledge of the truth." Have we ever +stopped to think how unlikely it is that the Infinite One has any desire +which He cannot accomplish? If any of His creatures are consigned to +eternal torment, and if He wishes, as He says He does, to save them from +that fate, does He not desire what He cannot accomplish? Remember that +he has all moral as well as all physical power; remember that his love +will impel Him to use His power; remember that in His infinite wisdom He +knows how; and it will be seen that He has no design which He cannot +effect. Just ponder this idea for a while before you go farther. + +I was revolving this thought in my mind when I chanced to meet with, a +very terse expression of it. I have already quoted an eminent divine who +said: "God infallibly accomplishes everything at which He aims." The +theologian did not think that his dictum would be given such a wide +application. But it commends itself to our judgment nevertheless, be the +application what it may. The same thought was differently expressed +recently, from a scientific point of view. Sir Oliver Lodge said in a +recent lecture: "The Creator of the Universe is not going to be +frustrated by the insignificant efforts of His own creatures." + + +ON A LARGE SCALE. + +In the light of this fact sin appears but an episode in eternal +providence; and we can conceive that it is permitted for a time, for the +realization of a greater good. It is but an expansion of the +acknowledged principle that God brings good out of evil. Sin is not the +normal condition of the universe. It is abnormal, and in time will give +way to normal conditions. We are accustomed to believe in this principle +on a small scale; but if we accustom ourselves to regard the same +principle or a large scale it will not be difficult to believe that sin +will ultimately be done away. In the history of eternity, we can imagine +it to be but a transient circumstance, like a fleck of cloud in a summer +sky; and even that fleck will disappear. + + * * * * * + +Just now, since writing these lines, I have had a very singular +experience. A gentleman had written me a year ago in warm appreciation +of my books. But I did not meet with him until a few days ago. In our +conversation he told me that on reading a certain passage--he quoted the +passage--be was so overpowered that he fell backward in a kind of swoon +or trance. Then he was struck by something like a spark of fire. His +impulse was to cry out, but he restrained himself, and had such a vision +of the love of God that he wept, and wept, and wept, in an ecstasy of +joy. Indeed he was overcome when he told me the story. And this man is +no weakling, by any means. He is a strong man, physically, +intellectually, and spiritually. When I realized that I could be used to +produce an effect like that, I was filled with wonder, and love, +and praise. + +Now I hesitated about giving this experience, for to some it may look +like egotism. But it may be taken on a higher ground. I would like to +ask: Is it conceivable that such divine love, united with divine wisdom, +and divine power, has no better way of disposing of the great majority +of the human race than consigning them to everlasting torment? And more +than that; each one of these myriads is God's own child, as +truly--perhaps more intimately--than our children are our own. I say, is +it conceivable that he has nothing better for them in store? Except our +mind and heart have been utterly warped by traditional views, surely we +will refuse to believe it. + + + + +XI. + + +THE ATONEMENT. + +Extent of the Atonement--The Dilemma of Universal Atonement and Partial +Salvation--Human Systems of Truth--Methodist Theology--Tradition and +Reason--Dr. Dale's View--No Divine Failure--Imperfection of All +Theological Systems--"Sufficient but not Efficient"--Undeveloped +Possibilities--The Angel in the Apocalypse--Omnipotence Both in the +Physical and the Moral Realm--The Short Epoch of Time--Advance of the +Presbyterian Church in the United States--Individual Congregations +--Hardening Effects of the Narrower View--The Softening Influence of +Dreams--Divine Capacity of Suffering--Persistence of What is Good--Good +Men Who Are Not Christians--Insanity--Blind Tom. + + +In this larger view all difficulty disappears in regard to the extent of +the Atonement. Sometime ago men had little conception of the operation +of saving grace beyond this life. It was believed that every man fixed +his eternal destiny here and now. But then there would arise in +thoughtful minds a difficulty about the extent of the Atonement. To a +candid mind it was manifestly universal. The statements of Scripture are +full and clear on that point, yet it would appear very strange that +there would be universal Atonement, but not universal salvation. Would +not that look very like a failure of the divine plan? If Christ gave +Himself for the sins of the world, would not the sins of the world be +put away? If He is called the Saviour of the world, is He so only in +name, and not in fact? + +But clearly, all the world was not saved. Here was the dilemma. The +difficulty was, to square universal Atonement with partial salvation. So +the difficulty was solved by one party in adopting the theory of a +limited Atonement, and so that doctrine became a cardinal plank in the +Calvinistic theology. It could not be conceived of as a possibility that +God would make provision for the salvation of the whole world, and thus +express His desire for the salvation of the whole world, yet that His +provision and His desire should fail of their effect. + +Surely this was right. But it was not right to ignore the plain teaching +of Scripture for the sake of building up any human system. It would have +been better to accept the clear statements of the word, contradictory +though they might appear, and trust that some day divine harmony would +be revealed. + +That revelation has come now. The harmony consists in the fact that all +the world will be redeemed yet, in accordance with the provision that +God made for, and desires, such a consummation. The difference is, that +the operations of divine grace are not restricted to this short span of +time, as men supposed. But the time will come! Oh, yes; it will come! If +Christ tasted death for every man, He will save every man! Praise His +name forever! The very thought is enough to awaken our everlasting +songs! + +Herein consists, as it seems to me, the weakness of the Methodist +theology. In that Communion it is believed that the Atonement is +universal, but that salvation is not universal. Thus the divine +intention is supposed to fail of its effect. So I think it would appear +to any mind untrammelled by tradition. + +But putting tradition aside, what does reason say? And what do our +highest thoughts of divine love, and power, and purpose say? Are not our +best ideas of fitness in accord with the view that Atonement and +Salvation are co-extensive? When we once receive the idea that divine +love and power have no petty restrictions of place or time, will we not +accept the larger theory? And this one conception will transform and +transfigure all our thoughts of redemption. I wish some of our Methodist +brethren would look into this matter candidly, and say if I am +not right. + +Thus the Calvinists made one mistake, and the Arminians made another. If +both would now adopt the larger view, that one idea would compose nearly +all their differences, and unite them in a bond which our fathers never +dreamed of. Would it be too much to hope for that? I suppose it would, +just at present. But the spirit of unity is here, and I believe that +some day it will embody itself in form. + + * * * * * + +I quote elsewhere the saying of an orthodox divine that "God infallibly +accomplishes everything at which He aims." Then what does He "aim" at? +Dr. R. W. Dale tells us. He says: "Every man bears the image of God, and +was created to abide in the Home of God." Is not that direct and clear? +"Every man was created to abide in the Home of God." That was God's aim. +But is it "accomplished?" The orthodox view is that it is not. According +to that view there are untold millions of men who will never see "the +Home of God." Here is a manifest contradiction. Surely if "every man was +created to abide in God's home," and if every purpose of God will +infallibly be accomplished, there is salvation for the whole race. + + * * * * * + +This question has a very direct bearing on the idea of Restoration. An +important section of the church believes that whoever is atoned for will +infallibly be saved; and no others. But as all men are not saved, to be +logical the framers of that system inferred that the Atonement is +limited in its extent. They had no idea of the Atonement operating +beyond this life; so their theory necessarily consigned the majority of +the human race to everlasting torment. + +What a pity it was that they had not the larger view. Then there would +have been no logical need to limit the Scriptural idea of Atonement. In +that case, they would have to admit on their own ground that the +Atonement issues in the salvation of the whole race. But their system of +doctrine was logically welded together by a number of propositions; and +not one of these propositions could be omitted without dissolving the +whole structure. So the limited Atonement idea was adopted as a +necessity; and I suppose men schooled themselves to believe it was +Scriptural. + +As a matter of fact, however, and to a mind not biased by any previous +opinion, the Universality of the Atonement is taught in Scripture with +absolute clearness. So much is this the case that the doctrine is +regularly preached in most if not all Evangelical Churches to-day, even +in those which deny it in their creed. And if the question were put to +the people generally, both lay and clerical of all churches, and a +candid spontaneous answer required, there is no doubt that an +overwhelming majority--perhaps a thousand to one--would say that Christ +died for the whole race. We ought to take warning, then, not to make our +systems of theology too complete, realizing how little we know as yet of +God's works and ways. + + * * * * * + +But now, if we take the framers of that system on their own ground, what +is the result? They believed that the Atonement would issue in +salvation for every one for whom it was intended. That is not a +far-fetched idea, by any means. It is only saying that God will +accomplish that which He intended. A universal Atonement will therefore +mean universal salvation. Certainly that is not attained in the present +life; therefore it will be attained in the life to come. It is a strong +argument for universal salvation. + +If only this larger view had broken on men's vision there would have +been no difficulty. But the "due time" for such a revelation had not +come. It was no fault of our fathers, therefore, that they could not see +that which was not as yet revealed. The only fault was, that they tried +to make their theological system too perfect. The fact is, that it is +not for us to make any theological system perfect. New light may come, +and cause us to re-arrange or enlarge our ideas. "O the depth of the +riches, both of the wisdom and knowledge, of God!" + +Another argument for the ultimate salvation of all, is this: that Christ +identifies Himself with the suffering and the unfortunate of the whole +race. It will be remembered that in the last judgment He is supposed to +say, "I was hungry, and ye fed me; I was thirsty and ye gave me drink;" +and so on. Then he explains: "Inasmuch as ye did it unto one of the +least of these my brethren, ye did it unto me." You observe that He +makes no distinction between those whom He atoned for, and those for +whom he did not. He includes all the unfortunate of the whole race, even +the criminals who were in prison. He identifies Himself with them every +one. And if He does, is it to be supposed that He died for only some of +them? How could He identify Himself with those for whom He had not +atoned, and for whom there could not be any salvation? It is said that +His Atonement is "sufficient" for all; yet on the theory of a limited +Atonement it is claimed that it is not "efficient" for all. But whether +it be "sufficient" or "efficient," our Lord makes no difference. How +could He so utterly and so tenderly ally Himself with any for whom He +had not provided the possibility of salvation--a salvation admittedly +"sufficient" for all? The inevitable presumption is, that He atoned for +them every one, and so could identify Himself with them every one. + +It is therefore reasonable to conclude that salvation is provided for +each one of them; and that if they do not attain to it in this life, +they will in the next. That may appear a vast problem to us whose views +of time and space are so limited; but it may be easy to Him to whom the +whole span of time is but a passing epoch in the everlasting years. + +Apart from this somewhat legal aspect of the case, there is another +aspect of it which must appeal with great force to every reflective +mind. I mean the undeveloped possibilities stored up in every human +soul. We may sink so low as to appear but as dull clods; but the glory +of man is the potentiality within him, capable, it would seem, of +everlasting development. + +Witness that "angel" who conducted St. John through the world of bliss, +and explained to him the meaning of the wonderful scenes that were +witnessed. So glorious was that "angel" in form, and so vast in +knowledge, that John fell down at his feet to worship him. Then it +turned out that the "angel" was just a man. He said he was one of the +prophets. Perhaps he was Moses or Isaiah or Ezekiel, or some one of the +writers of the Old Testament. They lived in a very primitive age. But +see this prophet now. In a few centuries he has been developed to +amazing heights of knowledge and blessedness. And we may well believe +that such a process of development will go on to all eternity. + +Now are we to believe that God has created such possibility of +development; yet that it will issue in a single case in utter failure? +Utter failure! No; not merely utter failure, but a fate ten thousand +times worse than that. For endless torment would mean the development of +all possible evil to all eternity. Are we prepared to say that such will +be the issue in a single instance, of God's wise, and powerful, and +righteous administration? Surely, surely, there will be no +such failure. + +We cited elsewhere that it is the law of the universe that what is good +will endure. But here we have not merely a contravention of that law, +but an utter and everlasting breakdown of the divine administration. In +a universe where God rules in wisdom, in righteousness, and in love; and +where moreover He is possessed of all power, not only physical but +moral, it seems almost blasphemy to think of such failure. + +There is a passage in the Epistle to the Romans that seems to me to put +the question beyond doubt. I refer to the fifth chapter. We have there +the fulness of salvation set forth in wonderful terms. In particular, we +have the doctrine of the Atonement presented in all its divine efficacy. +And you will notice that it is set forth both as to its quality, and +its extent. + +As to its quality, it is said to be more than sufficient; and as to its +extent it is represented to be as wide as the human race. As to its +quality, take these words: "Where sin abounded grace did much more +abound." As to its extent, take these: "As by one man's disobedience +many were made sinners, so by the obedience of one shall many be made +righteous." + +It seems to me a wonderful thing that these glorious truths were in +obscurity so long. I suppose it must be due to the fact that the idea +of a limited Atonement came to be really believed. There was evidently +a limited salvation; must there not then be a limited Atonement? So that +doctrine became a necessary part of a certain system of theology; and +men clung to it--honestly no doubt--thinking that if that doctrine would +go, their whole system of truth would have to go along with it. All +credit is thus due to the men who were so tenacious of what they +believed to be the truth. + + * * * * * + +But we get larger conceptions as time goes on; and it seems a marvel +that we had not such conceptions sooner. Take for instance the word +"many" as it occurs twice in the one sentence that we have quoted. Has +it not the same meaning in both cases? Both good language and good +sense--apart from all preconceived opinion--would say that it has. But +in the one case "many were made sinners." There is no doubt about the +meaning of the word there. Certainly the whole race was made sinners. +There is no room for controversy on that ground. But then, in the same +sentence it is declared that "many shall be made righteous." If the word +"many" in the first instance, means the whole race, has it not the same +significance in the second instance? Surely words could not be plainer, +or more emphatic. + +To be sure, we may not see how such a promise is going to be fullfilled. +In earlier times it seemed impossible; nay, a contradiction of what was +passing before men's eyes every day. Many that were made sinners were +certainly not made righteous. But men saw only the first part of God's +administration. They had no idea that another part had to come, in which +the promise would be fulfilled. So the promise was minimized, and shorn +of its glorious meaning. Surely, the promise will be fulfilled. God is +not restricted to this short epoch of time. + +Then in regard to the quality or value of the Atonement, we have a +wonderful testimony in these words: "Where sin abounded, grace did much +more abound." That is, grace was much more than sufficient to put away +the sin, universal as it was. So I reverently think the Atonement could +be applied effectually to other worlds, if they need it. But passing by +that point, for it is a mystery, I would emphasize the fact that the +Atonement was greater than the sin. And think you, will it fail of +its effect? + +I wish that thoughtful theologians in the Methodist Church would duly +consider this. Their theory is, that the Atonement is universal; but +they deny universal salvation. Is not that the same as to say that in +the case of some, Christ died in vain? But is that possible? If God +really desires the salvation of all men, as we know He does; and if He +has made provision for the salvation of all men, as He certainly has; +will He not somehow and somewhere accomplish His desire? As to the +doctrine of falling finally from grace, which Arminians believe, and +Calvinists deny, on this basis both are right. Suppose that there is a +final falling away in this life, and Restoration in the next, is there +not harmony in the highest sense? O yes; in this larger view, there is +both falling from grace, and final perseverance. + + * * * * * + +In fact there is nothing that would unite the Evangelical Churches so +effectually as a consensus of belief in universal salvation. This may +seem a startling proposition to those who have not given the subject +much attention; but after all, it is but an expansion of the idea that +God's "counsel will stand, and He will do all His pleasure." + + +I TOOK THE LARGER VIEW. + +We are not surprised, therefore, that we have in Scripture such explicit +statements as to the universality of the Atonement. I was brought up in +that church which is identified with the theory of a limited Atonement. +At an early age, however, I took the larger view of the Atonement, and I +hold that view with increasing conviction now. In fact I do not see how +the idea of a limited Atonement ever came to command the assent of +intelligent men, except that it was found to be necessary as a part of +a preconceived system of theology. + + * * * * * + +Surely it was a great pity that men thought it necessary in bygone years +to make their systems of theology so complete. Of course they are +complete in the divine mind. But they cannot be so in ours. We see but a +short way into the whole scheme of things. And when men thought that +God's plan of grace is restricted to the present life, it is not so +surprising that they favored the idea of a limited Atonement. They +believed that air of God's purposes of salvation are realized in this +life. But when we realize that God's saving plans extend into the next +life, it is not hard to believe in the Atonement being universal. Thus +we can take the plain statements of Scripture in their obvious sense, +without twisting them into unison with some preconceived theory. + +In my view we ought to accept the plain statements of the Word of God. +If they seem to involve impossibilities, let us wait for further light. +To me it seems that universal Atonement involves universal Restoration: +and that idea solves the whole difficulty. + +A noted Professor of Theology once sought to entrap me on that very +point. I took a firm stand on the universal theory of the Atonement, He +wanted to know what that would lead to; evidently hoping to commit me to +Universalism. I said that if it was revealed we ought to accept it, no +matter what it led to. At that time I had not accepted the idea of +Restoration, but I strongly believed in the universality of the +Atonement. Now the idea of Restoration rounds out and completes +that view. + + +A SPONTANEOUS ANSWER. + +I fully believe that in this matter I do not stand alone. I believe that +this same liberal view of the Atonement is held, consciously or +unconsciously, by the great majority of our ministers and members. If a +spontaneous answer were asked as to whether Christ died for the whole of +mankind or a part only, I feel sure that the general response would be +that he died for all. And I appeal to you, if that is not your most +inner and sacred conviction? In your best moods, when all theological +subtleties are put aside, can you endure the idea of a limited +Atonement? I appeal to all men of a candid, progressive mind, if we are +not really at one here? Then be faithful to that inner light. It is the +light of God. + +This doctrine of universal Atonement was endorsed lately by the American +Presbyterian Church. In Article VIII of the "Brief Statement" adopted by +that Church, these words occur: "For us He fulfilled all righteousness, +and satisfied eternal justice, offering Himself a perfect sacrifice upon +the cross to take away the sin of the world." Thus the American Church +has moved unto the broader basis of universal Atonement. + + +THE SPIRIT OF THE LARGER DOCTRINE. + +And not only has that Church formally taken that position, but the +spirit of the larger doctrine has so prevailed in the Church for some +years past, that individual congregations could take the broader basis +without having their soundness in the faith called in question. In a +manual published by the Third Presbyterian Church of Chicago, for +instance, the "Articles of Faith" of that Congregation are set forth +under seven heads. Article III reads thus:--"We believe that Jesus +Christ our Mediator is truly God and truly man, and that by His +sufferings and death on the cross He made Atonement for the sins of the +world; so that the offers of salvation are sincerely made to all men, +and all who repent and believe in Him will be justified and saved." That +exposition of the doctrine entirely accords with my view. It was by mere +accident I saw this manual; it may be presumed that many other +congregations have taken similar ground without challenge. + +Not only so, but we have the doctrine of a universal Atonement accepted +and clearly expressed in the statement of doctrine proposed as a basis +of union between the Presbyterian, the Methodist and the Congregational +Churches in Canada, so the orthodox people have cut themselves quite +loose from their ancient moorings. Here is a marvel indeed. Wedded to +the Confession of Faith as the Presbyterian Church has been, at least in +theory, that Confession is now ignored. Surely the truth is advancing. + + * * * * * + +I am glad to see such an explicit statement of this great doctrine. I +can only imagine that the compilers of the Canadian Hymn Book forgot for +the time their technical theology, and adopted the expression of their +hearts. For, despite all theology, universal Atonement is the faith of +the people. Yes, and it is the faith of the preacher. Since I was a +child I never heard a limited Atonement preached; but I have heard a +universal Atonement preached hundreds of times; and no one raises a cry +at want of orthodoxy. + +I am glad, especially, that we have been delivered from the hardening +effects of the narrower view. In earlier times there were theologians +who almost gloated over the damnation of millions of our race. And they +were damned--so these theologians thought--simply because they were not +elected and Christ had not died for them. With the utmost equanimity +orthodox divines contemplated their eternal torment. To such hardness +can men be brought by a false view, and in the name of religion. So the +position of Queen Mary was logical enough from that point of view. When +she was asked if she thought it right to burn heretics, she said: "How +can it be wrong for me to burn them for a few minutes, when God Almighty +is going to burn them for ever?" + +Speaking of the hardening influence of such views, it is a great joy to +think that we shall not always be so callous as we are now. Deep down in +our souls there is a susceptibility to tenderness that we do not +generally suspect. Sometimes, from no cause that we can see, there +breaks on our hearts a ripple of peace like a breath of perfume from +some far off land of flowers, or a snatch of melody from some distant +land of song. + +I have the idea that one of the functions of sleep is to arouse this +latent tenderness. At all events, we have sometimes a strange tenderness +in sleep, of which we hardly seem capable in our waking hours. I +remember one very vivid occasion of this kind. A man whom I had seen but +twice--a very common man, with no special attraction--I dreamed of, and +in my dream I loved him with the utmost intensity. When I suddenly +awoke, and when I realized that in this life I should likely never see +him again, it was almost agony. Many a time I have had such experiences +in sleep; and I doubt not that so have others. Such experiences do seem +to be forecasts of the tenderness that we shall yet have for every +brother of the human race, when we come to our best. With such feelings, +how could we bear the thought that any so dear to us are in +everlasting torment? + +It may be well to quote here a few passages of Scripture in which the +doctrine of universal Atonement is stated with all clearness. It is +stated again and again without any ambiguity that Christ died for all. +It is said that "He is the propitiation for our sins, and not for ours +only, but also for the sins of the whole world." It is said that "He +gave Himself a ransom for all," It is said that He "tasted death for +every man." We read that "the Lord laid on Him the iniquity of us all." + +These are but a few of many passages in which the great idea is set +forth. Language could not be plainer. Jesus died for the sins of the +whole race. + +Now the question arises: Will He not find some way of redeeming every +soul for which He died? Would He die for the world, and then permit any +of the world to perish? Let us remember that He has ways and means of +overcoming opposition without doing any violence to human freedom. We +instanced the conversion of Saul of Tarsus to prove that point. What He +did in that case He can do in others. + + +BUT A PASSING EPOCH. + +Let us remember that He knew well the magnitude of the task He had +undertaken. Let us remember that He does nothing in vain. Let us +remember that His love, and power, and purpose have undergone no change. +And let us remember that this little span of time is but a passing epoch +in His administration. He can complete in a future age what He commenced +in this age. Nay, not commenced; for His purpose dates back from the +eternal past. He is "the Lamb slain before the foundation of the world." + +When we take this larger view, it is not difficult to believe literally +that "His mercy endureth forever," and that it will find scope for its +operation so long as one soul remains in alienation from Him. If you +have been brought up to the narrower view, and if you have held that +view for long years, it may be enlarged in a moment. One flash of divine +illumination can reveal wonders of redeeming love. + +We might go on at a great length in citing Scripture statements that +have really no meaning apart from God's gracious design to men in a +future age. Certainly Scripture is the paramount authority, and some +will take it as superior to all reason on a question like this. But +there are those who do not accord to Scripture the supreme authority; +they rely more on reason and common sense; and I am hopeful they will +read these remarks. For their sake I will submit some considerations +from reason that may come closer home. + + * * * * * + +One consideration is, that God made a sacrifice of unfathomable depth in +giving His Son for the redemption of the race. No one will ever know +what it cost the Father to make that sacrifice. Some theologians believe +that God cannot suffer. I wonder where they got that idea. I would ask +you: If you are a father and have an only son who has never given you +offense In thought, word, or deed, but has lived in the most cordial and +intimate terms with you for many years--could you give that son up to +untold agony and death without making a sacrifice? + +Now this is what the Father did when He gave up the Son to suffering and +death; only the cordial feeling between the Father and the Son was far +more intimate than in our case, and had lasted through a past eternity, +whereas ours has endured but a few years. + + +THE DIVINE IMAGE. + +As to the capacity of suffering in such a case on the part of God, we +can judge of that faintly by our own case. We were made in the divine +image, and suffer in a human degree as He suffers in a divine degree. +Conceive, then, if you can, the untold suffering of the Father in making +that sacrifice. The suffering which the Father endured I believe will +never be measured. + +The matter is presented in that way when it is said that God so loved +the world that He gave His Son. The word _so_ in that connection would +have no meaning if it did not mean sacrifice. I believe it means a depth +of suffering which no man nor angel has sounded. + +Now can it be thought that the Father would make such a sacrifice for +less than the whole race? If the Atonement was suitable for every one of +the race was it not intended for every one? And cannot God make it +effective for every one? Evidently it is not so now. But all eternity is +at God's disposal. Can it be imagined that having made a suitable +provision for all, He will be content with saving only some? + +In fact I have the idea that God suffered by sympathy with the Son as +much as the Son suffered actually. We can never know in this life if +that was really so; but I have the idea that there was such divine +sympathy between the Father and the Son that they suffered equally. This +is holy ground; we shall trespass on it no further. + +But do you think the Father will ever be satisfied until every soul for +whom Christ died will be saved? He saw the end from the beginning. He is +not taken by surprise that so few are saved. Now all eternity is at His +disposal. Who can say that in the infinite sweep of His administration, +which relates to other worlds as well as ours, there may not be good +reasons for saving some of our race in the next life? At all events, His +counsel will stand. He will do all His pleasure. The day will come when +every prodigal will come home. Then Hallelujah! "The Lord God omnipotent +reigneth!" + +And so with Christ as well. His sacrifice is the expression of His love, +and the only adequate expression of it. He loved us, and gave Himself +for us. Paul says, "He loved me, and gave Himself for me." So every +believing sinner may say. And in securing the effects of that sacrifice +He is not limited to the short era of time. If He had chosen He might +have secured the effects of His sacrifice in this age. But for some good +reason unknown to us, His redeeming activity is exercised in a future +age. We are not surprised. His administration is from everlasting to +everlasting. + +Such a consideration does not mitigate, in my view, the Father's +solicitude for the salvation of His children now. We almost hear His +sigh as He says, "How can I give thee up?" And again he says, "O that +Israel had hearkened to my commandments!" And this divine solicitude was +expressed in human tears when the Son sobbed over the apostate city: "O, +if thou hadst only known in this thy day the things that belong to +thy peace!" + + +DESTINED FOR A BETTER WORLD. + +I will refer here to one practical difficulty, which is solved by the +theory of Restoration. We all know Christian men of whose real goodness +we have no doubt whatever. But such a man has often great imperfections. +There can be no doubt that he is destined for a better world; but in the +meantime he is not fit for it. Such a man, we will say, meets with an +accident that cuts him off in a moment. The question is, Where does he +go? On the old theory he must go either to heaven or to hell. But he is +really fit for neither. The work of grace is far from being completed in +him, and therefore he is not prepared for the better world. But he has +the germ of grace in him, and it is partly developed; therefore he would +be out of place in the better world. Then where does he go? The +difficulty is settled at once if we suppose that there is a preparatory +stage of preparation for eternal joy. He will arrive at the goal in due +time; but meantime he must have his faults and imperfections pruned +off. Death will certainly not effect the necessary improvement. All are +agreed that the fact of dying makes no change in a man's character. Nor +is there any change usually effected just before death. In many cases +there is no opportunity. "The souls of believers are at their death made +perfect in holiness." So says the Catechism. But there is no evidence of +it in the case of one who is stricken down suddenly. But suppose there +is a preparatory stage beyond; then all difficulty disappears. + + +THRUST INTO NEW CONDITIONS. + +Nor would it be in harmony with divine operations, so far as we know +them, to thrust a frail, human, imperfect spirit into eternal joys so +suddenly. He is not prepared for them. He requires a preliminary stage +of preparation. It is only in harmony with what we know of God's methods +to believe that such is provided. When a child is born into this world, +it is not thrust into new conditions suddenly. For a time it is not even +aware that it has entered on new conditions; but it adapts itself +naturally and easily to its new surroundings. So it is not easy to +believe that a soul accustomed to the darkness of earth is thrust at +once into the blinding glory of heaven. A preliminary stage of +preparation seems to be necessary; and if it is necessary, it +is provided. + +I raised this difficulty once to an aged minister. At that time I saw +no solution of it, and I simply wanted information. He studied a moment +and then said, "When the flesh is put off, I think many of our sins and +imperfections will go along with it." That was a wise answer, and there +is a great deal of comfort in it. But it does not fully meet the case. +The flesh is a lodging place for many of our sins, and it is a happy +thing to think that we shall drop these sins when we drop the flesh. But +there are sins of the mind too; and these we shall not drop with the +flesh. They will go with us into the next life. The question is. How +shall we get rid of them? The idea of Restoration solves all difficulty. + +Besides, we believe that nothing that is really good will ever perish +from the universe. In the case we have supposed, the man possessed real +goodness; but it was largely goodness in the germ; it needed to be +developed. It is only congenial with what we know of divine operations +to believe that what is good will be developed, rather than that it will +decay into nothingness. From that point of view a preliminary stage of +progress seems to be necessary. + +I have just met with a lecture by Sir Oliver Lodge, in which he espouses +the same idea in a scientific relation. He quotes from Professor +Hoffding, who agrees with Browning and other poets, that no real value +or good is ever lost. Sir Oliver Lodge says that "the law of evolution +is that good should on the whole increase in the universe, with the +process of the suns." He says again, "Nothing really perishes in the +universe that is worth keeping." + + +ARTISTIC ACHIEVEMENT. + +And in this matter he does not confine himself to material things. The +same law applies, as he says, to "personality, beauty, artistic +achievement, knowledge, unselfish affection" and so on. So he really +rises into the domain of the moral and spiritual. Regarded in this +light, no incipient goodness acquired in this life will ever die. It +will be developed, and in order to its development, there must be some +means of development beyond the bourne of time. + + * * * * * + +We might suppose another case that will bring this principle clearly +into view. A house has taken fire. The fire has made great headway, and +the house is likely to be destroyed. The whole town has gathered +around--some out of curiosity, others from sympathy. The inmates are +supposed to be all rescued. But at length a child appears at one of the +upper windows. A cry of consternation and of sympathy goes up from the +whole throng. How can the child be delivered? The room is lighted by the +flames. Clearly the time for action is short. The longest available +ladder is placed against the house, but it is a little too short. The +whole crowd is in dismay. Must the child perish in the flames? Above the +crackling of the fire is heard its piteous cries. Will no one make the +attempt to save it? The multitude is painfully irresolute; the case +seems hopeless. + + +FIRM AND QUICK TREAD. + +At length a man starts from the middle of the crowd. He is a common, +ill-clad, laboring man. The grime of his day's work is upon him. +Resolutely he goes forward, pushing the bystanders to the right and +left. With firm and quick tread he ascends the ladder. At the top he +stands for a moment irresolute. Is it possible to reach the window? It +seems impossible. But he makes a spring for it, and by an almost +superhuman effort he gains it. He rescues the child.; with great risk he +regains the ladder, and begins the descent. He is nerved by the cheers +of the crowd; but when about half way down his strength gives way, and +he falls. The child escapes all danger, but the rescuer has received +fatal injuries; his neck is broken. + +Now the question is, where does he go? He was not a Christian. The old +theology would say that therefore he goes to hell. We cannot believe it. +We have enough of the divine image in us yet to revolt at such a +thought. Then let us beware of extinguishing that divine light in our +souls. As Carlyle says, "Come out of it, all honest men!" + +We have seen that it is a divine law that what is good will survive. +Then will the noble qualities in this moral hero have no chance of +survival and development? It is true that he is not a Christian. No; but +he is a far better man than many Christians. We would expect therefore +that he will be subjected to some process of education by which he will +rise to the place where he really belongs. + + +EVERY POSSIBLE ARGUMENT. + +If Dr. Adam Clarke had only been imbued with such an idea, he would not +have required to labor so hard as he has done in trying to make out a +hopeful prospect for Judas. With a truly charitable intent he summons +every possible argument in support of the idea that Judas was truly +penitent, and that he was saved in his last hour. He may have been; I do +not say. But the idea of Restoration opens a far wider door of hope. In +that case, there is no need for far-fetched argument. He will be +restored, as the worst criminal of mankind will be. The theory of +Restoration settles all difficulty. + +Closely allied with this case of Judas is the case of all suicides. If +we were now holding an inquest on Judas, I suppose our verdict would be +that he committed suicide in a fit of temporary insanity. And perhaps he +did. At all events it is the most charitable verdict at which we can +arrive. Many suicides in all fairness deserve this mantle of charity. +And there is more than charity in reserve for all such. We believe there +is an opportunity of development which many of them could not have in +this life. + +And so we may well believe it will be with lunatics. The reasonable view +is, that they will begin just where they left off. As they are, they are +not fit for the better world; and it would be unjust to send them to a +world of woe. Some were idiots from their birth, and so have acquired no +evil propensities of which to be divested. In other cases the idiocy was +simply due to a clot on the brain. They have left their bodies behind +them now, and the clot too. They simply begin at the point where their +reason deserted them; and it will come back in due time. + +It is a very nice point to determine where insanity begins. I was +discussing this question lately with the Superintendent of a large +lunatic asylum. We agreed that, while putting no premium on crime, we +have to recognize that in many cases there is no real responsibility +where in general it would be expected. The whole study of lunacy +strongly indicates that there is a necessity for a process of +elimination and development under more favorable conditions than the +present life ordinarily supplies. And we may be sure that if there is +such a necessity, it is provided. + +In this connection I think of Blind Tom. He was a very prodigy in music. +But apart from that he was a complete idiot, and had been so from his +birth. After his death a gentleman who knew him well wrote a sketch of +his life. In the noble, concluding words of that article I think we +would all heartily join, be our creed what it may. The writer says of +Tom: "Blind, deformed, and black, as black as Erebus--idiocy, the +idiocy of a mysterious, perpetual frenzy, the sole companion of his +waking visions and his dreams--whence came he, and was he, and +wherefore? That there was a soul there, be sure, imprisoned, chained, in +that little black bosom, released at last; gone to the angels, not to +imitate the seraph-songs of heaven, but to join the Choir Invisible for +ever and for ever." + +Surely this abnormal gift of the poor idiot is a strong suggestion of +his immortality. We refuse to think of that divine spark being quenched +in everlasting night. And it is almost more impossible to imagine a +wholly irresponsible being like him, yet endowed with such a divine +gift, being consigned to endless torment. What remains, then, for him +but a part in the better world? Yet he was by no means fit for that +better world. Is there not then almost forced upon us the idea of a +preliminary stage of education? And if that is so in his case, is it +not more or less required in the case of every one of us? Think the +matter over seriously, and see where it will land you. + + + + +XII. + + +A FEEBLE NOTE OF WARNING. + +The Creed of Eternal Torment--Do Ministers Really Believe It--If They +Do, Why Not Say So?--No Decisive Note of Warning--Definite Missionary +Incentive Is Wanting--The Phrase "Eternal Death" often Used--Does It +Mean Eternal Annihilation, or Eternal Torment, or What?--Vague +Reference as to Punishment Fosters Unbelief--An Age of Compromise +--Professor Faulkner's Testimony--The Idea of Restoration Would Wholly +Meet the Difficulty--Honesty and Candor--Carlyle's Scathing Warning +--Ultimate Fulfillment of Prophecy--Eternal Songs. + + +If the doctrine of everlasting punishment is true, there has been of +late years a singular reserve on the part of preachers in proclaiming +it. Why? Surely "all doctrine is profitable." This doctrine would seem +to me to be specially so, if it is true. It is contained in the creed of +both the Methodist and Presbyterian Churches. But do the ministers +believe it? If they do, would they not preach it; yes, preach it +morning, noon, and night? But as a matter of fact they do not preach it. +I never heard a sermon on it, or any attempt to prove it, since I was a +child. A short time ago in a large congregation the minister asked for +a show of hands on the part of any who had heard a sermon on hell during +the last ten years. Two hands were held up. + +Some time ago a noted Methodist minister told me that the Methodist +ministers of Canada do not believe in Everlasting Punishment. A +prominent official of that church told me lately that he does not +believe it, but that if it were known he would lose his position. + +The Presbyterian ministers seem largely to hold the same view. Is the +subject mooted at all in any Presbyterian Church? I know that ministers +profess to believe it; but they seem as apathetic about multitudes +dropping continually into eternal fire as if they did not believe it. +Privately, I have spoken on this subject with many ministers; and not +one of them professed to believe it. + + * * * * * + +Now, my plea is for honesty and candor. Let us be assured that Truth +will not suffer by being avowed and defended. The matter is of the +greatest importance just now. It has a most vital relation to Missions. +I rejoice in the Laymen's Missionary Movement; but I fear it will wane +if this most important question is not approached, and if possible +rightly settled. For we want to know what the heathen are to be saved +from, if there is going to be an adequate and sustained incentive to +liberality and enterprise. + +In all the reports of the meetings of the Laymen's Missionary Movement, +I have seen no hint of the alternative before the heathen if they are +not evangelised. I heard a minister lately speaking of them as +'miserable failures going out into the darkness.' What did he mean? It +seemed to me an unworthy evasion of the question. + +And now it is proposed to put in the creed of the proposed union of the +churches that the doom of the finally impenitent will be 'eternal +death,' What does that mean? It may mean either External Extinction or +Eternal Torment. Is the union to be built on such ambiguity? Would not +such ambiguity pave the way for future dissension? Herein we see the +folly of putting too much in a creed, forgetting that 'more light is yet +to break out of God's holy Word,' and that any human creed may yet have +to be revised. And we are slow to make revisions, for revisions seem to +reflect on views that we may have strenuously defended. + +Julia Ward Howe, the gifted authoress of the "Battle Hymn of the +Republic," had recently a "vision" of a regenerated world. She exulted +in the prospect of a day of grace. But not once does she seem to cast a +backward glance on the myriads of our race who are supposed to be in +endless torment. Surely, that would have dimmed the glorious forecast. +It may be that she does not believe in torment, or that she believes in +final Restoration. In either case she would be consistent, and nothing +would seriously mar the joy of her anticipation. + +But such a mantle of charity is not available for certain orthodox +ministers. They, too, forecast a final day of grace, and paint it in the +most glorious colors. There appears to be nothing to mitigate their joy. +But all the while they profess to believe in eternal torment. Their +creed says that uncounted myriads of our fellow creatures are writhing +in eternal fire, and that their torment will go on forever and ever, +without any hope of mitigation. Surely, the very thought of such +suffering would cast a pall of unspeakable gloom over the most glorious +anticipation? No, not at all. Not for a moment does the black shadow +intervene. How are we to account for that? I can think of only two ways; +either that there is no imagination to realize the horror, or else that +it is not really believed. + +This painting of a roseate future, conjoined with a professed belief in +endless torment, savors to me somewhat of unreality. The two things do +not hang together. Surely, if such torment is but realized, it would +cast a pall of gloom even over heaven's joy. But let such torment be +abolished in fact and in conception, and the last vestige of gloom goes +along with it. + +And what necessity is there for retaining the idea? Is there any barrier +in eternal justice? Surely, there cannot be, since Christ has paid a +penalty of infinite value for every soul of man. And is there any limit +to divine love? That love is infinite, and embraces the very worst of +our race. But perhaps there is no method by which eternal love can take +due effect? Will not infinite wisdom find a way? If there is any +difficulty left, calling for the exercise of infinite power, surely, it +is not beyond Him whose goings forth have been of old, from everlasting? +Is it not thus reasonable to believe that all possible difficulties will +yet be solved? The infinite One who rules all worlds is from everlasting +to everlasting. His government may require time to evolve His gracious +designs; but He will do all His pleasure. Therefore, we believe the day +will come when sin and suffering shall be entirely done away. This is the + + "Far off divine event + To which the whole creation moves." + +It will be remembered that I cited the case of the conversion of Saul as +an instance of divine power subduing in a moment the most extreme and +violent wickedness. The chief of sinners became the chief of saints. +Yes; but the man never lost his freedom. In recounting that experience +he could say, "I was not disobedient to the heavenly vision." This union +of divine constraint and human freedom is an everlasting mystery; but +not the less is it a glorious fact. + +Now, why should not the same principles hold in the next life? The +wickedness of a sinner may possibly be even more intense then than now; +but the overcoming love, and power, and wisdom will be infinite. What, +then, should hinder their ultimate triumph? Certainly, not the most +terrible wickedness of puny man. It is but finite at the worst, and is +no match for the infinite love and power of God. And then consider that +the redeeming blood of Christ will be of infinite value then as now, and +so will be available for the worst. What a prospect of universal +Restoration is opened up here to our faith! + +But there may still lurk in some minds the idea that divine love is +limited to this life, and that justice alone will rule in the next. They +have an idea of different dispensations; they say that this is the +dispensation of probation; that the next life is the dispensation of +rewards and punishments; and so on. Well, there may be a truth in that, +and a wholesome truth, too. But let it ever be remembered that the +character of God is unchangeable. What we call dispensations are but +epochs in the divine government. But the qualities of God's character +will never change. His love is from everlasting to everlasting; so is +His power; so is His wisdom. Will these qualities of His character be +inoperative in a future life, when there will be such sin and suffering +to appeal to them? However great the sin may be, surely divine love, +wisdom, and power will be infinitely greater. + +And I cannot forbear adding this consideration: What would Christ think +of the atoning sacrifice that He made for the sin of the whole race, if +the whole race is not ultimately redeemed But it was said of Him, "He +shall be satisfied." Yes; He shall be satisfied. Divine Love will win. + +Lately, a little book was published on the subject of missions. The +author is earnest, even to intensity. He says the Church is "sleeping." +He deplores its "deadly apathy," He says that "a thousand millions" have +not heard of the Saviour. He says that "a Christless multitude" dies at +the rate of thirty millions a year. He says that "many millions have +gone to Christless graves." He says that for these uncounted millions +"death and the future are the very blackness of despair." He says that +for twenty centuries these millions have been "perishing." Phrases such +as these are multiplied to a vast extent, to awaken our horror of the +situation. + +But singular to say, the author does not seem to have any definite, +positive ideas as to the actual doom of these uncounted millions; or, if +he has any definite convictions, he does not definitely express them. Is +it eternal extinction or everlasting torment? From the phrases he uses I +cannot gather what he actually means. He speaks of a "Christless +multitude" and "Christless graves," and "going into darkness," and the +"blackness of despair." It may be that he deems it wise not to +compromise himself by speaking out his definite conviction, if he has +any. But in my view, he will not produce much of a worthy effect if he +does not say definitely what he means. Or it may be that he has no +definite idea. In that case, would it not be manly and candid to say +that he does not know? + +I believe that is the position of very many. They are hovering between +the idea of extinction and that of torment. They try to believe in +torment; they have been inoculated with that idea; they think, or are +afraid, that it is Scriptural; but they recoil from any hearty reception +of it. They have not got the length as yet of the idea of final +salvation. But some day that truth may flash upon their souls like a +gleam of heaven's own sunlight. + +To come back to our author. He tries to give us a due incentive to awake +from our apathy, and enter on a Missionary Crusade with a spirit of +self-denial and zeal never yet known. He quotes two passages, which he +presents as a very strong incentive. But neither of these passages has +any force, on the theory either of extinction or of torment. Otherwise, +they are pregnant with eternal hope. Listen: "He shall see of the +travail of his soul, and shall be satisfied." Again: "He, after He had +offered one sacrifice for sins for ever, sat down on the right hand of +God; from henceforth expecting till his enemies be made his footstool." +Neither of those passages can come true on the basis either of +extinction or of endless torment. But they will come gloriously true on +the basis of final salvation. + +So the "millions" and "billions" that our author says have been "going +out into the darkness," and into the "blackness of despair," are +redeemed as well as we. The author himself says: "Jesus wants every one +of these poor creatures told at once of Him and His love." Now, if that +is His wish, is He going to be thwarted by any coldness or indifference +of ours? We may fail in our duty; but is He going to fail? A thousand +times, No! He has all power and all love, as well as all eternity, in +which to work out His glorious designs. We cannot conceive of Him as +being "satisfied" with either extinction or endless torment. No; the day +of grace for the millions and billions will come. "He will be +satisfied." His "expecting" will be realized. What wonders of redeeming +love eternity will reveal! + +In the meantime, our author furnishes no effective incentive to +missionary effort. + +When the idea of final salvation is generally accepted, I believe there +will be awakened an enthusiasm for missions such as the world has +never seen. + +Since writing the above, I have unexpectedly been in a large missionary +meeting where two noted men of the Methodist Church were the chief +speakers. Both addresses were most fervid and eloquent. But I noticed +that neither of the speakers had any note of definiteness in regard to +the fate of the heathen after death. It did seem to me that one of them +came once very near to the idea of eternal extinction, but did not +candidly commit himself to it. The other seemed to approach the theory +of torment, but drew back. The whole performance, eloquent though it +was, seemed to me largely shorn of its effectiveness of appeal, because +of its indefiniteness. Surely, we want to know what doom the heathen are +to be saved from, if we are to be moved to any adequate enterprise or +liberality. The few small coins on the collection plates on the occasion +referred to, bore unmistakable testimony to the fact that the fervid +appeals had produced a very meagre result. + +If men really believe in everlasting torment, why do they not plainly +say so? If it is true, surely it is the strongest motive that could be +urged on behalf of missions. Perhaps ministers think that the time is +not yet come for an avowal of the larger view, and that in the meantime +it is wise not to commit themselves. But is not that very much the same +as to say that they are waiting for the current of popular favor before +they dare to be faithful? And does it not argue a want of faith in the +truth as a sanctifying and saving power? And is further truth likely to +be revealed to us if we deliberately shut our minds to such light as is +offered? I say, let the truth prevail, though the heavens should fall. + +By the way, one of the gentlemen referred to uses the phrase "eternal +death," as many do. I wonder what they mean? It is an ambiguous phrase. +It might mean endless torment after death; or it might mean annihilation +at death; or it might mean annihilation at some future time. It is +surely misleading to use a phrase that may have so many meanings. If +some definite idea cannot be advanced, I think the effect will be that +the whole matter will be regarded as uncertain, and that there is +nothing to fear. And such I believe is largely the position of the +Christian world to-day. Could not a consensus of doctrine be arrived at +by the various Christian churches--a consensus founded on the best +interpretation of the Word; and also on reason? + +Only last Sunday I heard a sermon on success in life. And it was a +better and more spiritual sermon than many that we hear on that subject. +The preacher strongly commended the Bible as the best text book on +success; and he was earnest and positive in his distinction between +right and wrong. But he gave no hint that evil doers would have any +punishment in the next life. In fact, he made no allusion to a next life +at all, except in one instance where he spoke of multitudes of men going +out into the next life as "miserable failures." Why did he not speak of +endless torment? That is one article in his creed; but he seemed not to +believe it. A few earnest sentences along that line would have been more +effectual, in my view, than his entire sermon. + +Or, if he does not believe in endless torment, does he not believe in +Restoration? Might he not have uttered some warnings along that line? +Surely, it is a tremendous conviction to give a sinful man, that if he +does not repent in this life he must do so in the next, though it takes +thousands of years, and untold penalties, to bring him to that state of +mind. But not a word of this terror did the preacher utter. That would +be a repudiation of the endless torment theory, which would be +unorthodox, and possibly subject the preacher himself to pains and +penalties. So he simply said nothing by way of warning, except failure +in this life. And that does not seem to amount to very much after all. +Is it worth while to preach a sermon about it? Would not the old +philosophy be almost as good, "Let us eat and drink, for to-morrow +we die?" + +Would it not be better to take the suffering incident to the +Restoration theory, and be positive about it as a warning rather than +the vague and half-hearted reference to eternal punishment, or the +omission of any reference to it whatever? The manner in which it is +referred to, when spoken of at all, gives one the strong impression that +it is not believed. For, if believed, it would certainly not be preached +in any vague or heartless way. Even the lurid representations of hell +that formerly prevailed, were possibly better; for at least they +were sincere. + +But it may be said that we have no details of the suffering incident to +Restoration, and that therefore such a warning cannot be used with +effect. I would say that neither have we any details of endless torment. +So the same argument applies. I would say further that we have very +meagre details of heavenly joy. But that does not prevent our belief in +it. Let it be clearly understood that a knowledge of details is not +necessary to belief. It is purely a matter of revelation. There may be +good reasons why details are not given. The fact is enough for the +present; details will be known in due time. + +So the sermon I have referred to related wholly to worldly success, with +a mere glance at the possibility of a future life, which in reality +favored unbelief. The whole sermon struck me as a kind of religious +exploitation of materialism. + +Just now I have met with a magazine article in which the phrase +"eternal death" is used. The author is an eminent Presbyterian minister, +whom I know well. I really could not understand his meaning. I wrote to +him asking whether he meant eternal extinction or eternal torment; or +whether he threw out the phrase loosely, leaving his readers to take +whichever view they chose. Here is his reply: + +"I thank you for your kind reference to my articles on the Sunday School +Lesson, and note your question about the phrase, 'Eternal Death,' The +meaning of the phrase in my mind is largely determined by the meaning of +the corresponding phrase, 'Eternal Life.' In His use of the latter +phrase, our Lord evidently lays emphasis, not upon the thought of +duration, but upon that of quality. Eternal Life is a certain kind of +life which He gives to His people now. Similarly, Eternal Death is a +state in which people may exist even while they are in this world. It is +eternal in regard to duration in this sense, that it has no awakening; +its tendency is to persist forever. But that is not to say that God +cannot bring one from a state of eternal death into that of eternal +life. I do not know whether I have made myself clear, but it is somewhat +in this way that the matter presents itself to my mind." + +So I am not really much the wiser, except that the reply tends to +confirm my opinion as to the ambiguous way in which the phrase is +often used. + +In my view, such ambiguity is unfortunate in any case, but more +especially so when it is used with regard to our eternal future; and +even more so when it is used in an article, as in this case, avowedly +for children. Does it not lead directly to scepticism? And even if it +did not, is it not rather a cruel thing to put upon children the onus of +deciding a question of such tremendous importance? Would it not be +better to say candidly that we do not know? + +To be sure, it may be said that the church is in a state of transition +on this question, and that it is better to wait for the church's final +decision. But in the meantime, and we do not know for how long, we are +sowing the seeds of scepticism. Besides; this avowed waiting for the +church's final decision may be only a pious pretense, because of want of +courage to declare honest conviction. I say so because I have spoken +with many ministers whose convictions are most decidedly contrary to the +orthodox doctrines; but there is a marked hesitation in publicly avowing +them. Is this expediency or cowardice? What we want is more charity to +treat this as an open question, so that men might explore the whole +realm of truth, and express their honest convictions without fear. + +I see that the Chairman of the London Congregational Union deplores this +general lack of warning. He quotes the late Dr. Dale as saying, "No one +fears God now." + +I have just heard an impassioned address, pleading for men and money to +evangelize the multitudes that are pouring into the great North West of +Canada. It was natural for the speaker to lay great stress on human +effort; but I thought he might have made a casual reference to the +Spirit of God as supreme; yet not a word did he utter on that topic. For +the most part he presented no higher incentive than the development of +character, and the building up of the empire on a foundation of +righteousness. But not a word did he utter in regard to the penalty of +sin after death on the part of the immigrants, if we fail to give them +the Gospel. In fact, there was no hint at all of immortality. + +Yet the speaker is a Presbyterian minister who professes to believe in +eternal torment. But not a word did he say on that topic. Surely, he +might have found the supreme incentive there. It strikes me that a few +earnest words along that line would have had more effect than his entire +address. That is, if the doctrine of eternal torment is true, and if the +preacher believes it. But in all fairness, does not the conviction force +itself upon us that he does not believe it? Why, then, does he not say +so? Especially, why does he not say so when he is pleading for +missions? He is afraid, perhaps, of pains and penalties. Or he may try +to convince himself that it is wiser not to be too outspoken; that there +is a time for everything; that he might do more harm than good; and +so on. + +But the truth is divine. No good can come of its suppression, especially +on a matter of such eternal moment. And how can we look for further +light, if we are unfaithful to the light we have? And what about the +character of duplicity we are fostering in our own souls in the name of +righteousness? + +Listen to these scathing words of warning spoken by Caryle. He says: +"What is incredible to thee, thou shalt not at thy soul's peril attempt +to believe." + +How will it fare with any church that acts so? Will not the light that +is in her be darkness? How can we expect to receive growing divine +illuminations if we affect to believe what we are convinced is untrue? +Would it not be wiser and safer to put all the orthodox Confessions on +the shelf--yes, on the top shelf--and take instead such a simple creed +as this: "We believe the Scripture to be the Word of God." Then, though +we might differ, we would not be afraid to avow, our convictions, and we +would not be accounted heretics. Let the dead past bury its dead. + +There is another serious consideration. When one of the heathen is +converted, especially an intelligent one, how would it do to put into +his hands our orthodox Confessions of Faith? Would he not stumble at the +doctrine of endless torment? He would think reasonably, of course; not +like ourselves who are so dominated by tradition. Then, I say, would he +not stumble? If we tried to substantiate the doctrine, would it not be a +serious impediment to his faith? On the other hand, if we tried to +explain it away, would he not think us a lot of hypocrites? + +Professor Faulkner, of Toronto University, said lately, and I think +truly, that one reason why theology is now under a cloud, is that men +are afraid of heresy. Surely, nothing could be more unfortunate than to +carry this spirit into missions. + +We do hope that the missionary campaign lately launched will have great +success. Only we would like it if it had been launched on a higher +plane. It is worthy of the highest. + +We are often told that there are a thousand millions of heathen; and our +creed teaches us that they are dropping into hell every? day. What could +be so compelling a motive in any missionary enterprise as to save some +of 'them from such a fate? But it is never mentioned. Is it believed? +Certainly, we profess to believe it. But do we? If we do, would it not +be the paramount, compelling motive? But instead of that, the main idea +is to convert the heathen from savagery to civilization. Make them good +citizens--that is the idea. Especially in regard to the influx of +immigrants, there seldom seems to be no higher motive than to make them +worthy of this great country. I have read just now an article in one of +our religious papers, which affects to be very earnest, but to me it +seems a mere outburst of quasi-patriotism. + +Now is it not time to be honest? The trouble is, that men are afraid to +be. We have put the doctrine of endless torment in the Confession, both +of the Methodist and of the Presbyterian Churches, and we are afraid to +go back on it for fear of the pains and penalties of the church. +Moreover, we do not like to confess that for ages we were wrong; and it +seems disloyal to go back on the fathers who framed these confessions. +So we hang on to them in theory, but repudiate them in fact. Is it +not so? + +Now, what is the compelling power in all missionary enterprise? To those +who believe in endless torment, surely the controlling motive is to save +the millions of heathen from such a fate. Both the Presbyterian and +Methodist Churches profess to believe in that doctrine. But the singular +thing is, that in neither church is it preached. The suspicion is, that +it is not believed. And this is more than a suspicion. I myself have +heard no sermon on hell, nor any definite reference to it, since I was a +child. A Methodist minister in Canada, largely in touch with his +brethren, told me lately most positively, that Methodist ministers do +not believe in endless torment. Many Presbyterian ministers with whom I +have spoken take the same ground. + +Now, it is a hard thing to say that a doctrine of such eternal moment is +openly professed, yet inwardly repudiated. But if it were really +believed, would it not be preached--yes, preached morning, noon, and +night? For there are reckoned to be a thousand millions of heathen in +distant lands, besides all the other millions that we have here at home. +So all these heathen are supposed to be dropping by the thousand into +hell every day. And consider; there are a thousand millions of them, and +their number is continually increasing. + +Would it not then be the main incentive to give these uncounted millions +the Gospel, in order to save them from such a doom? There may be other +considerations; but in all consistency, is not this the pressing one? +Yet not once have I heard this matter referred to in any late missionary +address. There was a little spiritual truth in them all. But the chief +motive presented was, to convert the heathen from savagery to +civilization. So the whole performance usually seemed to me not much +more than an exploitation of materialism. + +Then, if ministers do not believe in endless torment, why do they not +say so? I can imagine two reasons. First, as I have said, there is the +fear of pains and penalties. A man may lose his position; and that is a +serious consideration. Then there is an unwillingness to go back on the +fathers who framed these creeds. + +But do either or both of these reasons justify conscientious men in +suppressing a truth of such momentous importance? A thousand times, No! +Candor and honesty first; veneration for the fathers after. Would it not +conduce to real success if this matter were maturely and honestly +considered? It might arouse some amount of disunion and debate. But +would it not lift the whole tone of the missionary movement to a far +higher plane? And might we not believe that it would lead to more +sustained effort, and far greater success? + +At all events, there is one matter well worth considering. How can the +Spirit of Truth lead us into larger visions of Truth if we willingly, +tamper with our most sacred convictions? Let us remember that there are +growing revelations. May we be of an open mind, and so in an attitude to +receive them! + +It does seem to me that much of the activity of the evangelical churches +is in a large measure discounted by this want of candor. If earnest men +only knew how amenable the world would become to the Gospel, and what a +glad day they would usher in when they would candidly renounce the +doctrine of endless torment, I believe the majority would do it. +Surely, this would be one of the brightest days that has ever dawned on +the world. + +Just now I have had a strange experience. On a certain Sabbath morning I +opened the Bible at random at the eleventh chapter of the Romans. That, +you know, is the great chapter about the Restoration of the Jews. I had +read some verses of that chapter, when there flashed on my mind the idea +that here we have a most profound argument for spiritual Restoration. I +had not been thinking at all of Restoration at the time; but here the +subject was forced upon me in quite a new light. As I read on, that +conviction grew. From the point of view of Restoration, the argument of +the apostle seemed coherent, profound, glorious. From any other +standpoint it seemed to me, and had always seemed, a mystery. All +mystery was cleared up now. The Restoration of God's favored people is +clearly foretold; but orthodoxy had never thought of locating the event +in the next life. But it has ever been a great tax on men's ingenuity to +show how the event can occur in this life. For we cannot ignore facts, +and facts are all against such a conception. + +Even if in future generations the Jews who are then living are all +turned to God, as we believe they will, what about the millions and +millions who have died? The enigma receives a glorious solution when we +realize that the future life is to be the time of the Restoration. Oh, +yes; the prophecy will be fulfilled; God's ancient people will be +restored. Divine power and grace are not limited to this short epoch of +time; they are from everlasting to everlasting. Surely, here is a theme +for heaven's eternal songs! + + + + +XIII. + + +PROPHECIES YET TO BE FULFILLED. + +Enlarging Vision--Promise to Abraham--A Host of Similar Promises +--Many of them Not Merely National--Their Fulfillment--Not Limited by +the Short Epoch of Time--The Present Only One Part of the Divine +Administration--Why the Revelation Was Not Given Sooner--Groping in +the Twilight--Growing Illumination--A Time for Everything--Dazzle or +Enlighten--Discoveries in Science and Revelation--Our Slowness in +Receiving Spiritual Truth--Limitations of Great Men. + + +If reason, even when based on revelation, still appears to you a very +fallible guide, will you please take note of some direct promises +contained in revelation itself? And I would ask you to consider how +these promises could ever come true apart from Restoration. There are +glorious promises that are partly or wholly of a local or national +character. These that I shall cite now are not to be so restricted. They +have a far grander sweep and application. No doubt the writers of them +may not have been conscious of their full import. But that is the nature +of revelation. It grows in meaning from age to age. And the noontide +glory of those promises is beginning to break on our larger vision. + +Take the words spoken to Abraham: "In thee shall all the families of +the earth be blessed." To realize that this promise was of no mere +national importance, listen to the way in which Paul applies it in his +Epistle to the Galatians. He says: "The Scripture, foreseeing that God +would justify the heathen through faith preached before the Gospel unto +Abraham, saying, In thee shall all nations be blessed." + +Now has that promise been fulfilled? Since Abraham's time have not +millions and millions of the families of the earth passed out into +darkness unblessed? Other millions of families are passing away now, +without having once heard the Saviour's name. And other millions +deliberately reject Him. Certainly, all these millions are unblessed, In +their case the promise has not been fulfilled. But it will be fulfilled. +Beyond the bourne of time it will come true. This glorious enlargement +of the scope of the promise takes away all difficulty, and fills us with +joy and praise. + +The other passages that I shall quote bear the same way, but we shall +not stay to make any comment on them. I would ask you to think them over +seriously; disarm your mind as far as possible from prejudice; let the +glorious truth prevail. Ponder such passages as these: + +"All the ends of the earth shall see the salvation of our God." + +"As the new heavens and the new earth which I will make, shall remain +before me, saith the Lord, so shall your seed and your name remain." + +"Ask of me, and I shall give thee the heathen for thine inheritance, and +the uttermost parts of the earth for thy possession." + +"All the ends of the world shall remember and turn unto the Lord." + +"All nations whom thou hast made shall come and worship before thee, O +Lord; and shall glorify thy name." + +"All the ends of the earth have seen the salvation of our God." + +"In the Lord shall all the seed of Israel be justified, and shall +glory." + +"I will give thee for a light to the Gentiles, that thou mayest be my +salvation unto the ends of the earth." + +"His name shall endure forever; it shall be continued as long as the +sun; men shall be blessed in him, all nations shall call him blessed." + +"And the angel said unto them, Fear not; for behold, I bring you good +tidings of great joy, which shall be to all people. For unto you is born +this day in the City of David, a Saviour which is Christ the Lord." + +"It is written in the book of the prophet Esaias, All flesh shall see +the salvation of God." + +"Wherefore God also hath highly exalted him, and given him a name which +is above every name, that at the name of Jesus every knee should bow, of +things in heaven, and things in earth, and things under the earth; and +that every tongue should confess that Jesus Christ is Lord, to the glory +of God the Father." + +"Who shall not fear thee, O Lord, and glorify Thy name? For thou only +art holy; for all nations shall come and worship before thee." + +"All Israel shall be saved." + +"And every creature which is in heaven, and on the earth and under the +earth, and such as are in the sea, and all that are in them, heard I +saying, Blessing and honor and glory and power, be unto Him that sitteth +on the throne, and unto the Lamb forever and ever." + +Such are some of the Scripture forecasts of the final day of grace. Men +have tried to confine the realization of such promises to the present +life. But they will not be so confined. The vast scheme of grace extends +far beyond the narrow span of time. Only conceive of the fulfillment of +such glorious hopes as being extended into the next age. Such a prospect +begins to appear to be truly worthy of God. And surely, the news of such +an enlarged scheme of salvation is the most joyful that ever fell on +mortal ears. Men of the most devout and reverent spirit are beginning to +take these larger views. The day is breaking; soon the shadows will +flee away. + +If such promises as we have quoted seem too general, or merely +national, just confine your attention to a few which are evidently of a +far wider scope. + +Christ says he will draw all men to Himself. Then He must do so in the +next life; for certainly He is not doing so now. But His word will +stand. He will do all His pleasure. It is a marvel that the Christian +world has taken so long to see this promise in its glorious fulness. + +In harmony with the statement just referred to, we read in Isaiah that +"he shall see of the travail of his soul, and shall be satisfied." Are +not these wonderful words? How are they to be explained? The travail of +His soul! Who can fathom that abyss of woe? The very words are +suggestive of untold agony. I believe that at the last He touched a +depth of woe which no man or angel has sounded. + +But He shall have a recompense that will satisfy Him. Does not that +point to the salvation of the whole race? Would anything less satisfy +Him? Does He not say that He came to save the world? And will anything +less satisfy Him? Certainly He is not satisfied now. The moiety of +mankind that is saved now, or to be saved to the end of time, will not +satisfy Him. No! His divine love embraces the whole race. + +What then about the uncounted millions who never heard of Him? What +about the millions that are dying now, and that never heard the music of +His name? Is not every one of them in the divine scheme of salvation? +Their time will come. The Saviour's operations are not limited to one +age. His love is from everlasting to everlasting; and so are the means +at His disposal. In this age we see but the beginning of the outgoings +of His grace. We cannot conceive of Him being satisfied till the last +soul of the human race is redeemed. + +I shall not go farther along this line than simply to remind you that it +is written that God will be "all in all." That is a wonderful expression +when we look into it. What does it really mean? Does it not mean that +God will be all in all? That is--He will be everything in everybody. I +take it that this is the real meaning of the words, Everything in +everybody! O mystery of love and power divine! + +I apprehend that the significance of the words "all in all" is not fully +appreciated or understood. See, for instance, the way in which the words +are used in that hymn, "That Christ is all in all to me." + +The words, "all in all to me" seem to be used as an attempt to emphasize +the force of the sentiment, "all to me." That is, He satisfies my every +want. But I apprehend that the words have a much larger meaning than +that. It is not myself alone, but everybody that is concerned here. It +is that Christ is everything to every human soul. Everything that He is, +is made over to everybody. What a glorious expansion of the words! "All +in all;" that is, everything in everybody. Was there ever such an +infinite wealth of meaning packed into a few short words? + + +UNCOUNTED MILLIONS. + +Or, take the message which the angels brought down to earth on the +occasion of the Saviour's birth. They told the shepherds that they +brought good tidings of great joy to all people. What, then, about the +uncounted millions of our race who had departed this life without ever +having heard of a Saviour? If they were either in hopeless torment, or +in extinction, how could the Saviour's coming be good tidings to them? +And what about the millions that were then living in heathenism, and +would die in heathenism? How could the Saviour's coming be good tidings +to them? And what about the millions that are living now, and the other +millions that will be born who will die without hearing of a Saviour? +How could His advent be good tidings to those? And what about the other +millions in Christian lands, who will live and die without any saving +power being brought into their life? How could the Saviour's birth be +good tidings to any of these myriads of our race? + +Only on the theory that the benefits of His coming extend into the next +life, could the words be true. If these uncounted millions are in +endless torment, or if they are annihilated, the words could not be +true. But they are gloriously true if there is a future state of +probation. In that case the benefits of the Saviour's life and death +extend beyond human life to those myriads who never heard of Him here. + + +THE GLADDEST MESSAGE. + +The angels knew something of the glad purport of their words. Likely +they saw this day of grace beyond the bourne of time. I cannot conceive +of any other basis on which the words would be true. It was the gladdest +message that ever fell on mortal ears, if we take it in this wide +application. Likely these angels were able to exult in the prospect of +every human soul being redeemed. + +In harmony with the passage referred to, we have the intimation that +Christ will draw all men to Himself. That promise cannot be restricted +to the present life. Christ has not drawn all men to Himself. He has not +drawn more than a moiety of the human race. But He says He will draw all +mankind. That was the prospect that sustained Him. He had a full view +of all future ages as well as the present; and He knew what means He +would use through all coming time for the accomplishment of His purpose. + +The present is only one small part of His administration. He gives no +hint of the means that He will use in future aeons for the fulfillment +of His designs. That is not for us to know in this life. Indeed such a +revelation would only confuse and bewilder us. For consider how such a +revelation might involve the revelation of a great many other things far +beyond us to understand. + +We are confused enough as it is, with the revelation that we have. +Witness the unfolding meaning of revelation from age to age. We realize +that enough has been revealed to tax the growing powers of the race. How +completely all our thoughts would be drowned if we were given the +programme of the ages beyond. + + +NO SMALLER MEANING. + +No; our Lord does a much wiser and kinder thing. By one simple sentence +he opens the door of everlasting hope. He says He will draw all men to +Himself; but He does not tell us how or when. Those are matters for +faith, not for revelation. We can take no smaller meaning from this +glorious promise, distort it as men will, to make it fit into some +preconceived theory. + +Again, we would enquire, apart from all theories to be sustained, what +is the meaning of those wonderful words: + +"All Israel shall be saved." I know there is a roundabout way of +explaining that statement, apart from the idea of Restoration. But it +seems far-fetched and strained. When once we grasp the theory of +Restoration, the words seem natural and harmonious with the +whole argument. + +We see that such promises cannot refer to the present life. If they do, +what about the Jews of the olden time who lapsed so often into the +grossest sin? What about the tears of Christ over the apostate city? +What about the present condition of that race? Are they saved? No! they +still repudiate the name of Christ. Do they become extinct when they +die? Or do they go into everlasting torment? In either event they could +not be saved as promised. Or will they be restored in due time? On no +other supposition can we conceive of the words coming true. + +To this theory I can conceive of an objection, which at the first glance +may seem a formidable one. It is this: If the theory is true, why did +it not dawn on the world sooner? Especially when we consider what a boon +it would have been to the race, and what a dark mantle of gloom it would +have lifted from the heart of the world, why did God withhold the light +so long? Surely there were saints and seers of the olden time who were +worthy to be media of such a communication. And surely the generations +of the past needed such a spiritual uplift as much as we do to-day. Yet +for ages and ages the revelation was not given. Men had to grope in the +twilight for centuries, until at length the illumination dawned on a few +souls. But the reputed wise men of the world did not hail with joy the +new illumination, but generally treated it as a new presumption. And +however agreeable with reason and with Scripture it may be shown to be, +it will likely not be universally accepted for ages to come. If the +theory is really true, and if it comes from God, the Source of all +light, why was this poor world not blessed with it sooner? + +I say, that objection may appear a formidable one at the first glance. +Let us examine it with all fairness and candor. + +In the first place, I would say that it is not God's way to give us His +revelations all at once. No, not even when He inspires men to write +them. Those revelations have a primitive meaning, suited for men of a +primitive age. But as the ages go on, and men become more developed, +there breaks on them more light from the Word. And that light is +brighter very often than even the original writers apprehended. They +built better than they knew, for they were writing, not for their own +age alone, but for all time. This unique character of the revelation +shows that it is divine. And thus there still "breaks more light from +God's holy Word" as the ages move on. Whether or not, then, we see the +reason of it, we note the fact that it is not God's method to pour the +full flood of His light on the minds and hearts of men all at once. If +we could see no farther than that, we might be content, and reverently +say, "Even so, Father; for so it seemed good in thy sight." + +As an instance of this growing illumination, take the fact that in the +primitive ages there was no clear revelation of immortality. I have no +doubt that men of high spiritual calibre believed it; but the revelation +came to them more directly from the movement of the Spirit, than from +any intimation in the Word. Yea, when men had no Word at all, I believe +there were devout souls who had glimpses, more or less clear, of a +future world. But the mass of mankind, even the religious people of +mankind, had in most instances no such revelation. + +Now if that is true, it becomes less surprising that the most devout +souls have had for so long no conception of Restoration. The analogy of +revelation shows beyond all doubt that Restoration may be true, though +for ages and ages men had no conception of it. Nay, they may have been +students of the Word through all those ages, and yet have been blind to +its higher revelations. That is no disparagement. There is a time for +everything; and there is a time for brighter divine light to break on +the minds and hearts of men. + +Then it may be supposed that if further divine light were to be given, +God would have chosen more worthy mediums for communicating it. But as a +rule, it is not through the great and the learned that revelations +generally have come; but rather through the humble and comparatively +obscure. This is God's way. He may choose what media He will as well as +what time He will. We read that "God hath chosen the foolish things of +the world to confound the wise; and God hath chosen the weak things of +the world to confound the things that are mighty." And He did the same +thing long ago in giving a written revelation to the world. Some of the +writers were noble and learned, while others were illiterate and +obscure. So it is no disparagement to this larger view if it does not +come to us through what the world calls respectable channels. + +Then it may be noted that truth was given to men as they could receive +it. To reveal the whole truth in an obscure age would dazzle more than +it would enlighten. God knows men's capacity for receiving truth; and He +adapts His communications accordingly. Jesus could say to His disciples, +"I have yet many things to say unto you; but you cannot bear them now." +And, by His Spirit He has been saying those "many things" ever since, as +men could receive them. It was a great thing for His disciples to have, +for instance, such a clear vision of immortality as they certainly had +when Christ ascended on high. That was enough along that line for the +time; but now there is breaking on our hearts the larger view of +Restoration. + +Yes, and we might have had that glorious truth much sooner, if we had +not grossly lapsed into sin, and so obscured heaven's light. The fact +is, that in the early centuries of the Christian era the larger view was +accepted freely. But by and by the church of Rome invented the dogma of +eternal torment for its own gain; and that is how we came by our evil +heritage. So that in this matter we have lapsed from our early faith; +and a sad, sad lapse it was, entailing untold mourning, lamentation, +and woe. + + * * * * * + +But it is a glorious truth that men with the utmost limitation can be +used of God for the highest ends. Elsewhere I cite the case of the +Apostle Peter in this regard. He could be used for the conversion of +three thousand men by means of one sermon; and later the conversion of +five thousand men; and yet he did not believe that the Gospel was +intended for the Gentiles as well as the Jews. It is a marvel of divine +wisdom and grace that such a poor instrument could be used for such a +glorious work. And we have seen the same principle at work in our own +time. If Restoration is true, yet men who believed in endless torment, +and counted it a prime article of the orthodox faith, were, +notwithstanding, the very salt of the earth, and were used of God in +conserving and disseminating the limited truth which they knew. I say, +that is a marvel of divine grace and condescension. + + * * * * * + +We see the same principle also in the domain of Science. Let us not +forget that all truth--whether spiritual or scientific--is a revelation +of God. When we make a discovery in either realm--or perhaps I should +say when a revelation is made to us in either realm--like Kepler we are +really "thinking God's thoughts after Him." These very thoughts were in +God's mind, else they could not be in ours. What we do know is often +associated with a vast field of the unknown. + +And how slow we are to learn. Just think of a few of the discoveries--or +revelations--of late years. And for ages and ages past, men were in +total ignorance of these things, though they were close to their hand. +Is it not very suggestive of how little we know yet of the truth in the +spiritual domain, to be unfolded to us in due time? + +I say, just think of a few of the scientific discoveries we have made of +late years. I need not stay to note the wonderful developments in +surgery and medicine. They may be regarded as commonplace now; but every +one of them was a discovery. Think of the discovery of how to use steam, +and all that the discovery has led to. Allied with that, think of the +immense quantities of coal we burn, and only extract a small percentage +of its heat as yet. One of these days there will likely dawn on some +mind the correct way of using it, and then what a revelation. Think of +the tar evolved in the process of making gas, that lately went to loss, +and that is now used in dyeing. Think of the telephone wire, and more +lately the telephone without wire. Think of the heat, light and power +evolved from electricity. Think of the inventions and discoveries that +we read of almost every day. The by-products that are now a source of so +much wealth and comfort, were not dreamed of a few years ago. Do we not +see here how little we know, even in the domain of Science? + +And is it to be supposed that in the spiritual realm there is not much +more to learn? Our special affinity is for things material; yet in this +domain we are only in our infancy. How much more is it so in things +spiritual. Surely it does not become us to balk at a new revelation. + +In justice, however, to our backwardness in receiving any new spiritual +truth, there are some explanations. I have referred to our special +affinity for truth that relates to things physical. We have a +corresponding slowness to apprehend spiritual truth. But in addition to +this, we have to note that the truth in reference to material things is +usually subject to demonstration. We can see the thing actually done. It +is an absolute certainty; there is no room for doubt. In regard to +spiritual truth it is different. "The kingdom of heaven cometh not with +observation." There is no demonstration. The truth is apprehended by +faith, sometimes aided by revelation, or reason, or intuition, or spirit +revelation. This is where sin has obscured our spiritual vision; and +often we are still made more blind by our material employments +and pursuits. + +It is not surprising then that we are slow to take up a new spiritual +idea. And we ought to be slow, lest we imbibe error in the guise of +truth. But at the same time we ought to keep an open and receptive mind, +believing that there are vast and high domains of truth yet unrevealed. + +In this regard how sad it is that some of the brightest lights that +ever illuminated the world were clouded all their days by inherited +errors. Take Luther as an example. For years and years he was haunted by +the dread of eternal reprobation. And so it has been with thousands and +thousands more of the devoutest and sincerest souls. Oh, if they had +only known that there is no such thing as eternal reprobation! + + + + +XIV. + + +TESTIMONY OF SCRIPTURE. + +The Unrevealed--Scripture and Reason--Bishop Butler's Dictum +--Reverence of Kepler--Moral Courage of Sir Oliver Lodge--Increase of +Laxity--The Spirit's Almighty Power--Supreme Authority of Scripture +--The Proper Sphere of Reason--Fate of the Heathen--Singular Reserve +of Preachers--Sin is Abnormal--Union of Divine Power, Wisdom and Love +--Reasonableness and Harmony--A Multitude of Scripture Promises +--Discipline Instead of Eternal Torment--Dr. Funk's View--The Great +Panacea for Unbelief--Ingersoll--No Divine Failure. + + +Some have a belief that on topics that are unrevealed we ought to be +reverently silent. On certain subjects that may be the correct attitude. +"Fools rush in where angels fear to tread." But though there are many +cases in which we cannot attain to certainty, we may perhaps attain to +probability, and a high degree of probability. In many cases that is +sufficient; often it amounts to moral certainty. As Bishop Butler says, +"Probability is the very guide of life." + +With the best use that can be made of Scripture and reason, there are +many topics on which we shall not attain to absolute certainty. But if +we attain to probability, we have made a great advance. Moreover, the +probability of this age may be the certainty of the next. + +Besides; it would argue a very unworthy belief in the goodness of God, +to refrain from investigating the domain of truth so far as we can, lest +unhappily we should have to discount the forces that make for +righteousness. + +Religion and science should be united in this search for truth. And we +are glad to see that some of the foremost exponents of scientific truth +have this idea. As Sir Oliver Lodge says, "It is the duty of Science to +examine even into the domain of religion." In fact, Science is religion +when its discoveries, as in the case of Kepler, are recognized as the +thoughts of God. Another scientist has truly said that "the highest +science is the highest religion." + +I think it is worth while to quote the noble words of Sir Oliver Lodge +in this connection. He says: "If we refrain from examination and enquiry +for no better reason than the fanciful notion that perhaps we may be +trespassing on forbidden ground, such hesitation argues a pitiful lack +of faith in the good-will and friendliness and power of the forces that +make for righteousness. Let us study all the facts that are open to us +with a trusting and open mind, with care and candor, seeking the +verification of all our speculative hypotheses, and with slow and +cautious progress making good our steps as we proceed. Thus we may hope +to reach out further, and ever further, into the unknown, sure that as +we grope in the darkness we shall encounter no clammy horror, but shall +receive the assistance and sympathy which it is legitimate to symbolize +as a clasp from the hand of Christ Himself." + +But it may be claimed that it is inopportune to discuss this question of +Restoration at the present time. It may be thought that the very +statement of it may lead to greater laxity of faith and morals. If there +are any legitimate grounds even for doubting the doctrine of eternal +torment, will not the lingering doubt of many be confirmed? There are +those who doubt or even deny eternal suffering, simply because it is +more comfortable to do so, and without once appealing to the authority +of Scripture or reason in the matter. If the question is allowed to be +one of reasonable debate, will not that attitude be confirmed? +Especially when the doctrine of endless suffering has so long been +recognized as the orthodox doctrine, will not any apparent going back on +that doctrine seem a justification of disbelief in what is really +evangelical? And thus might not the very opening of the question be a +serious injury to some? + +While it is freely admitted that there is a degree of justice in this +plea, there are certain considerations that must not be lost sight of. + +There is first, the sacredness and the safety of truth. Whatever is the +truth in the case must be discovered if possible, and defended at all +hazards. Our Lord's prayer was, "Sanctify them through thy truth," So +truth has a sanctifying power. It may be pleasant or unpleasant in the +discovery, but is beneficent in the long run. We are not to shrink then +from the discovery of it. We are to search for it, as for hidden +treasures, whatever prejudices and errors it may overturn. It is of God, +and is certain to triumph in the end. And it can issue in no ultimate +evil, but in everlasting good, despite all our fears. + + * * * * * + +Then in this case, we are contending for a truth which brings +unspeakable glory to God. As the matter appears to me, His wisdom, power +and love, are exalted above all conception. If there were nothing else, +this would be a strong argument for the theory we are trying to defend. + + * * * * * + +Further; we see here a most worthy effect of the Saviour's Atonement. He +is the "Saviour of the World," not in name only, but in fact. According +to the old theory, He was actually the Saviour of but a few of the human +race; the rest were committed--and ordained--to everlasting torment. Now +He is recognized as the "Saviour of all men," even the worst. Can you +conceive of any less result in which He would "see of the travail of +his soul, and be satisfied?" + +Then further; the Spirit's almighty power would be vindicated. The old +faith taught that He moves on the hearts of men, but not in every case +with the intention or desire to compass their salvation. We believe, on +the contrary, that He has the desire and the power to break down all +opposition, and to carry captive the most stubborn will, without doing +any violence to our freedom. We do not know how this is effected, but we +see cases in which it is effected. And we can forecast the day when He +will triumph over all opposition. The very prospect of it fills us with +wonder, and love, and praise. + +And in the meantime, what a funeral pall is lifted from the heart of the +world! It is a sad world, and I believe chiefly because the belief in +reprobation has so long and so widely prevailed. But when there dawns +upon our faith the prospect of the whole human race being yet redeemed, +what a world of gladness this world becomes! + +When such considerations as these have their due effect upon us, +objections to the discussion of this great question will have less +weight. We shall rejoice instead, if the larger view carries our inmost +and most sacred convictions. Our appeal is to the Scriptures, and to +the precious gifts of reason, and of human feeling, no less +divinely given. + +We accord the supreme authority to Scripture; but there is also an +appeal to reason. Even here some find differences of opinion. Some will +reason from the nature of sin, and what is its desert. Others will +reason from the character of God, and the end of divine government. +Others, again, will claim that self interest so warps our judgment in +the case, that our finding is almost sure to be partial. Still others +will claim that the whole matter is too high for us, and refrain from +entering upon it, or else take what they judge to be the plain meaning +of Scripture, or fall back on the view that has prevailed. + +I reverently think, that reason has a legitimate field here. Of course +reason ought to be exercised with great caution on such a subject; and +we ought ever to hold ourselves ready to revise our opinions, to be in +harmony with the advancing light of Scripture. + + +THIS DIVINE LIGHT. + +In the Scriptures we have a revelation of God's character, so far as we +can receive such a revelation. We can also form some ideas of His law, +and the potentiality of His wisdom and love. We have besides a +revelation of the nature of sin, and can have some idea of what it +deserves. Moreover, Christ is "the true Light that lighteth every man +that cometh into the world." When we are illuminated with this divine +Light, submit all our opinions to the Word of God, and are raised to an +impartial plane of judgment, I reverently think we may and ought to make +some intelligent forecast as to the suffering of the next life. In fact +we have not the option of remaining entirely without ideas on a subject +that so vitally concerns ourselves. We must project our thought at times +into the future, and form some ideas, more or less concrete, as to what +is in store for the race. + +It seems well, therefore, to use reason and revelation conjointly, so +far as they will carry us. And while not dogmatic, we ought to remember +Bishop Butler's dictum, that if two views are opposed, and one is even a +little more probable than the other, we ought to embrace it as though it +were clearly demonstrated. Along the same line Mr. Gladstone says: + +"The free development of conviction is, upon the whole, the system most +in favor both of truth and of charity." + + * * * * * + +I am very far, therefore, from jumping at new conclusions, especially on +a subject of such tremendous solemnity. But I feel that we should keep +our minds and our hearts open, realizing how little we know yet of God, +and of His illimitable dispensations. Especially should we hail with +thankfulness any gleam of light on the awful darkness that has so long +brooded over the destiny of by far the largest portion of mankind. + +The eminent Dr. Funk, who is well known to be a profound thinker on such +matters, writes me as follows: + +"What is called 'Eternal Fire,' or 'Eternal Punishment,' it seems to me, +may mean simply, that long continued suffering, both negative and +positive, which wilful imperfection brings. It does not seem to me that +the time can ever come when the Everlasting Father will abandon His +child that He has created. No; it is infinitely less likely that He +would do this than an earthly parent. Christ has said that the good +shepherd will leave the ninety and nine, and continue to search until he +finds the missing lamb." + +In marked contrast to such an idea just ponder for a moment some of the +doctrines of the Calvinistic theology. To get a realistic idea of the +matter, think of God bringing into the world one soul whom He destined +for everlasting torment. That is no overstatement. For if there was no +Atonement of Christ for that soul, there could be no possible escape for +it. That soul was doomed from all eternity to everlasting fire. Yet the +advocates of that thought will tell you that the Atonement was +sufficient for all, and adapted to all. Moreover, they will tell you at +the same time that God is Eternal Wisdom and Love! Could you conceive of +a greater contradiction? + +It is no wonder that on this topic there has been a singular reserve of +late years. It would appear that preachers are undecided as to what +stand they ought to take; and so they usually say nothing definite on +this momentous question. To a candid mind it must appear a strange thing +that the question is so dormant. A more vital question could hardly be +conceived. Yet hundreds of books are written, and thousands of sermons +are preached, and the question is hardly touched. Will the impenitent +have any suffering in the next life; and if so, of what kind, for what +purpose, and of what duration? + +Almost nothing is advanced on such all-absorbing topics. We hear +sometimes of the wrath of God in a very general way, which really has +little meaning, so long as no hint is given as to what that wrath +consists in. And we hear a great deal about opportunities in life being +missed, without any specific intimation of the consequences. + +Do men really believe In future punishment at all? If they do, why do +they not say so? Surely the subject is no trifling one that can be +passed over smoothly. Is it not a matter of the most paramount, eternal +interest for a man to know whether he is passing in a few brief years +to extinction, or torment, or to a process of reformation? This would +seem to be the question of all questions. And yet it is passed over +Sabbath after Sabbath almost in silence. + +And when we think how any clear cut conviction might affect a man's +character and life, we are surprised that conscientious men can treat +the matter so coolly. Is it because they are in a state of transition as +to which is the correct theory to be proclaimed? In that case, we could +understand their hesitation. But surely such uncertainty ought to be +acknowledged. But it is not confessed. It is a question if even a +discussion of the different theories would not be better. Such a +discussion would be likely at all events to keep men awake, and perhaps +arouse their concern. + +Especially on the relation of this subject to missions, there ought to +be some definite statement. At the present time there is a great revival +of interest in missions. But there is a marked lack of direct incentive. +What are the heathen to be saved from? Is it from endless torment? +Certainly that is not believed. If it were, we would move heaven and +earth to save even one of them from that fate. Is it then from +extinction? Such a claim is never definitely put forward. Then is it +from the suffering incident to reformation? No one speaks of that. +There is no definite incentive urged to impel men to sustained and +eager missionary enterprise. + +Hence we fear that missionary enterprise will wane. There is a general +idea of saving the heathen; but from what? There is no definite idea; at +least none is put forward. I think there ought to be a brotherly +conference, composed of men holding diverse views on this subject, that +if possible some unanimity might be arrived at--some definite issue that +would be fearlessly outspoken, that would be a real and compelling +incentive. + +It may be said that certainty cannot be arrived at, and that therefore +silence is better. That may well be doubted. Certainty in general is not +likely to be attained all at once. There will first be a period of +inquiry. What saith the Scripture? What saith reason? And what saith our +own instinct? Then there will be a period of probability. After that +there may come a time of certainty. The fact that unanimity of view may +not be attainable at present is no good reason for treating such a +momentous topic with silence. I reckon that he does a service to mankind +if he contributes anything to the solution of this great question, even +if by so doing he stirs up opposition. Surely at this late day we ought +to be able to say something definite about men's eternal destiny. + +The soul has naturally a strong affinity for truth. Hence there is +nothing more demoralizing than any sustained attempt to believe that +which does not commend itself to our most sacred convictions. Far better +it is to be honest and sincere, even though that may involve temporary +error. I believe that to the devout and enquiring soul the truth will be +revealed in due time. It is to the upright that there ariseth light in +the darkness. + +Colonel Ingersoll was not so deficient in honesty and candor as is +usually supposed; but, combined with an unfortunate early training, the +issue in his case was disastrous. A noted clergyman was on confidential +terms with him, and on one occasion Mr. Ingersoll told him the secret of +his infidel opinions. He said he was early taught that God elected a few +of the human race to eternal glory, and that the vast remainder He +decreed to everlasting fire; "and," said Mr. Ingersoll, "I determined to +hate Him." "If I believed that," said the clergyman, "I would hate Him +too." So, on the day of final account, there may be extenuations that +will surprise us. + +Let it not be supposed that I have any sympathy with Ingersoll's infidel +views. On the contrary, I abhor them. Some years ago I gave a series of +Sabbath evening talks on Ingersoll and his opinions; and there was a +large attendance of the class of men that I wished to reach. I cannot +but think that the travesty of divine truth that has so long prevailed +in the guise of orthodoxy, is responsible to a large extent for the +practical infidelity that exists in the Christian world to-day. + + * * * * * + +It is all very well for men to speak of the final reign of grace; and +some are very eloquent along that line, never turning their eyes +backward on the uncounted millions of the past who lived and died in +heathenism. What has become of them? That is the question; and it calls +for an answer that as Milton says, will "justify the ways of God +to men." + + * * * * * + +There are a number of propositions which I would try here to state with +all clearness. We have casually glanced at some of them; but I think it +will conduce to clearness if we present them statedly and group +them together. + +First: "God infallibly accomplishes everything at which he aims." + +These are the words of an orthodox divine. I think they will commend +themselves to our judgment at once. But the divine in question never +thought his dictum would be given such a wide application. The +application is this: Surely God "aimed" at making every man immortal; +but in that case there could be no extinction. And surely God "aimed" at +making every man happy; but in that case there could be no endless +torment. On this basis, therefore, both extinction and endless torment +are impossible. What remains then but Restoration? + +The second proposition is: That sin and suffering are abnormal +conditions in God's universe; and that therefore they cannot be +everlasting. If this theory is correct it would rule out +endless torment. + +Then again: It is conceivable that temporary sin and suffering may be +necessary factors in God's righteous government. + +This theory would explain why sin and suffering are permitted for a +time. + +Again: Infinite holiness will do away with sin, and infinite love will +do away with suffering, as soon as perfect righteousness will permit. +Thus we believe that when sin and suffering have served their purpose, +they will be eliminated. + +Further: There is no sin that infinite holiness, infinite power, +infinite love, and infinite wisdom cannot subdue, without impairing the +freedom of the offender. + +This idea makes it credible that the worst of mankind will be reclaimed. + +Finally: The fact that God is love will induce Him to place all His +creatures in conditions of happiness as soon as that can be done in +conformity with wisdom and righteousness. + +I would ask you to revolve these propositions through your mind very +seriously. See if you can find a flaw in any of them; and conceive if +you can, of any reasonable theory whereby any of them may be +controverted. + +I would conclude this part of our subject by citing some passages of +Scripture. The references in some cases may have a more limited and +restricted meaning; but they all tend in the same direction. There are +certain stars which, seen by the naked eye, are single, but when +observed through a telescope are seen to be double stars. Being of the +same appearance, and lying in the same direction, they are fused into +one, though there may a vast space between. + +It is so in many passages in the Word of God. They have a double +meaning; one nearer, and one more remote. Events are foretold which are +realized in part in this life, and fully in the life to come. The fact +is, that in many cases we have to take in the future life in order to +understand the reference at all. It has been too much our habit not to +look for definiteness and accuracy, because we imagined the events must +find their fulfillment in the present life. But When our outlook goes +beyond this life, we see a reasonableness and harmony that we did not +see before. + +This will be apparent in some of these passages. And it will help our +interpretation very much if we only remember that the whole span Of time +is but a passing epoch in the divine administration. + +Here then are some passages; and there are many more of similar tenor, +which we would do well to ponder. + +"In thy seed shall all the families of the earth be blessed." + +I would just enquire: How can such a promise as that be fulfilled within +the span of time? _Not_ for about two thousand years was the divine seed +of Abraham born, when the promise was given. Meantime thousands and +thousands of the families of the earth went out of this life in sin and +darkness, without having so much as heard the Saviour's name. It is now +nearly two thousand years more, and the human race has much increased; +millions and millions more of the families of the earth have come and +gone; and in their case the promise has not been fulfilled. And be the +ardor of missions what it may, uncounted millions more of the families +of the earth will never in this life so much as hear of the blessing +through Abraham's seed. Is it not inevitable that we must take into our +view the possibilities of life to come? The promise will be fulfilled +then. "All Israel shall be saved." + +I will not stay to make any further comments on the passages I would +submit. Let them speak for themselves. + +"He will swallow up death in victory; and the Lord God will wipe away +all tears from off all faces." + +"And the ransomed of the Lord shall return, and come to Zion with songs +and everlasting joy upon their heads; they shall obtain joy and +gladness, and sorrow and sighing shall flee away." + +"Israel shall be saved in the Lord with an everlasting salvation." + +"I have sworn by myself, the word is gone forth out of my mouth in +righteousness, and shall not return, That unto me every knee shall bow, +every tongue shall swear." + +"The Lord hath laid on Him the iniquity of us all." + +"He shall see of the travail of His soul, and shall be satisfied." + +"His name shall endure forever; his name shall be continued as long as +the sun; and men shall be blest in him; all nations shall call +him blessed." + +"Have I any pleasure at all that the wicked should die? Saith the Lord +God; and not that he should return from his ways and live?" + +"For if through the offence of one many be dead, much more the grace of +God, and the gift by grace, which is by one man, Jesus Christ, hath +abounded unto many." + +"For as by one man's disobedience many were made sinners, so by the +obedience of one many shall be made righteous." + +"Where sin abounded, grace did much more abound." + +"He that spared not his own Son, but delivered him up for us all, how +shall he not with him also freely give us all things?" + +"And so all Israel shall be saved." + +"That was the true Light, that lighteth every man that cometh into the +world." + +"For God sent not His Son into the world to condemn the world, but that +the world through Him might be saved." + +"And I, if I be lifted up, will draw all men unto me." + +"Who will have all men to be saved, and to come unto the knowledge of +truth." + +"Who gave himself a ransom for all to be testified in due time." + +"But we see Jesus, who was made a little lower than the angels for the +suffering of death, crowned with glory and honor; that he by the grace +of God should taste death for every man." + +"And he is the propitiation for our sins, and not for ours only, but +also for the sins of the whole world." + +And God shall wipe away all tears from their eyes; and there shall be +no more death, neither sorrow, nor crying, neither shall there be any +more pain; for the former things are passed away. + +Thus we have quoted some of the words of revelation that are manifestly +opposed to the idea of eternal torment. + +To be sure, there are Scripture statements that are difficult to explain +on this basis; but their import is generally more or less obscure. On +the other hand, there are statements so favorable to the idea of +Restoration that their meaning can hardly be mistaken. And always +remember this,--that this question is not one for absolute +demonstration. It is a question, rather, as to which view is more +consonant with reason and Scripture. We are not to suspend our judgment +until the matter is proved beyond the shadow of a doubt. We do not act +so in other matters. If we did, we should have few earnest convictions +on any subject. It is sufficient if a certain view is more probable than +another. In that case, according to Bishop Butler's dictum, we should +believe it as though it were demonstrated. In this particular case, +though the question is beset with a great deal of mystery, as we might +expect, the theory of discipline is far more agreeable with Scripture +and reason than that of everlasting torment. + +The great panacea for unbelief is a larger view. We have to take in the +future, in order to see the rounding out of God's great plan. 'An +edifice may be hideous if seen from the rear, and incomplete. But wait +till it is finished, and then view it from some vantage ground in the +front, and its noble proportions and beauty are appreciated. So it is +with the divine plan. We see but a part of it now, and the lower part. +But bye and bye it will be complete. Then-- + + "Ye good distrest! Ye noble few + Who here unbending stand, beneath + Life's pressure--bear up yet a while, + And what your bounded view deemed evil + Is no more, the storms of wintry time + Will quickly pass, and one unbounded spring + Encircle all." + +In the various passages that I have quoted we cannot but discern three +great universals that involve each other. To these three universals all +Evangelical Churches are tending. They seem to me to include what is +really vital to faith and hope. The great universals are these: + + Universal Love; + Universal Atonement; + Universal Salvation. + +The first is accepted nominally by all; but how the first can be +intelligently received, with a supposed limitation of the second, is +hard to see. It is admitted that on the part of God there is universal +love for all his creatures; it is admitted that this love expressed +itself in Atonement. It is further admitted that this Atonement is as +suitable for all as it is for a part of the race. Yet for ages it has +been claimed that the Atonement is not divinely intended for all. How +universal love, united with infinite power and infinite wisdom could act +in this way is to me an everlasting mystery. So absurd does this +position now appear, that a majority of the churches idea--perhaps +unconsciously--with a decision and force not warranted by the original. +Therefore I think I am justified in laying no great stress on passages +of such doubtful meaning. It seems to me more honest and candid to wait +for greater unanimity. + +On the other hand, the passages that I have cited in favor of +Restoration are in most cases so plain that they can hardly even be +tortured into giving an uncertain sound. Take for instance, the passage +in relation to the extent of the Atonement. "He is the propitiation for +our sins, and not for our sins only, but also for the sins of the whole +world." "We see Jesus, who was made a little lower than the angels for +the suffering of death, that he by the grace of God should taste death +for every man." "The Lord hath laid on him the iniquity of us all." +There is no uncertain sound there. + +To me it is a marvel how men could accept and defend the doctrine of a +limited Atonement, in the face of such clear statements. If such a +course was taken in order to uphold a certain system of theology, it +ought to be an everlasting warning to theologians not to make their +systems of theology too complete. When we come to realize how little we +know of God's plans and purposes, we shall see that completeness is +entirely beyond us. + +Then with such clear statements of a universal Atonement as I have +quoted, take that dictum to which I formerly referred, and which I think +none will dispute, that "God infallibly accomplishes everything at which +he aims." Put the two things together, and what do they amount to? Do +they not give us a certainty of Restoration? For if God gave His Son in +order to make provision for all mankind, He surely desires the salvation +of all mankind; and if God thus "aims" at the salvation of all, will He +not accomplish it? If we had no hints whatever as to how that is done, +either in this life or the next, we might rest on the assurance; it will +infallibly be accomplished. + +And then we have such a revelation of the character of God that we could +expect no less. He is infinite Wisdom; He is infinite Power; and He is +infinite Love. Put those three things together, and what will they not +accomplish? Think the matter over for awhile. Can you imagine any +consummation less than the final salvation of all? + +That divine wisdom, divine power, and divine love can compass nothing +better than endless torment, is almost unthinkable. And if such an +ultimatum could be thought of as a possibility, then I would humbly ask: +Is such a consummation worthy of God? And I would ask also: What would +be the practical benefit of it? Would it not be a reflection on love +and power that are infinite? + +To think that man was made in the divine image, and had within him the +potentiality of attaining to absolute perfection and blessedness, but +that his career has culminated instead in the character of a demon, and +the suffering of endless torment! Is it possible to believe that the +divine administration could be such a failure? + +This is no exaggeration Men believed, or tried to believe, that for +certain persons of the human race there was no possibility of a +different fate. They might say it was possible because they did not know +who was elected and who was not; and that they did not know for whom +Christ died, and for whom He did not die. Therefore, they might argue +that all men had a chance. No; they had no chance if the secret divine +intention was against them. + +Away with all untruth and misrepresentation. How much better, and how +much more in keeping with the divine character, and the divine +revelation to say, without any halting or doubt, that God loves every +man whom He has made; that He has provided for every man's salvation; +that if men do not accept the provision they will suffer; but that God +will triumph in the end, and that divine love will win. Surely, that +would be a Gospel indeed for our poor sin-stricken world! + + + + +XV. + + +TESTIMONY OF REASON. + +Divine Gift of Reason--Its Proper Sphere--No Dogmatism--Is Sin an +Infinite Evil?--Infinite Penalty Impossible to Be Rendered--Justice +Can Delay--Good Cannot Perish--Testimony of Dickens--Endless +Punishment Increases Moral Evil--The Divine Character Never Changes +--Time But a Short Epoch--Our Capacity of Development--Salvation of +Infants--The Insane--Imperfect Christians--Their Destiny--Good +Unchristian Men--Where Will They Go?--"All Souls Are Mine"--Worth +Preserving--Fate of the Heathen--Reclaimed in the Next Life--Human +Freedom Never Destroyed--Provision for All--A Dreadful Hymn--Divine +Sacrifice not in Vain--Bringing Good Out of Evil--Final Triumph of +Goodness--Sin Is Abnormal--Will Therefore Cease--Law of Gradual +Change--Sins of the Mind--The Race Might Easily Have Been Intercepted +--Endless Torment Cannot be Believed--The Mind's Affinity for Truth +--True Punishment Is Reformatory--Alleged Divine Cruelty--Agony of +Eternal Separation--All Are God's Own Children--The Universal Call +--No Design of God Can Fail--Ingersoll and His Shafts of Ridicule +--Incentive to Good Works--Unfathomable Divine Love--"Joy Cometh in +the Morning." + + +It may be said that we are dealing here with matters that are entirely +too high for our reason. Let it be remembered that we absolutely bow to +revelation. Yet we are not to stultify our reason. It is not out of its +sphere in dealing with such high themes. Our reason is a sacred gift +from God; it is to be used for His glory. Formerly, it was deemed almost +sacrilegious to allow reason to intrude into such a sacred domain. That +was surely an unworthy mistake. We may and ought to be humble; but we +have minds to think as well as hearts to adore. + +It may be well, therefore, to present, in as condensed a form as +possible, some considerations founded on reason, in support of the idea +of Restoration. And, forasmuch as many of these ideas may or may not be +familiar to you, I would ask you to ponder each of them separately. They +do not all profess to be conclusive, but I think some of them are nearly +so; others are strongly suggestive. As I have said, the question is, not +which theory is absolutely demonstrated, but which is most in accord +with reason and revelation. + +I would like to say that I abhor any appearance of being dogmatic; but +the mere statement of an argument almost necessarily induces dogmatism +in some degree. At any rate, it is well to have a reasonable and +candid mind. + +I think, then, that what has been advanced will make you seriously +reflect. Give the matter time, and thought, and prayer; and I think you +will have a larger vision of the truth, and a higher hope for our poor +lost race. To be sure, we are but groping in the twilight as yet. Yes; +but it is the twilight of the eternal morning! + +The Principal of a theological college once said to me, when I asked him +if a certain topic was a proper one for discussion: "If you have a +reverent mind, you can discuss anything." + +A few abstract propositions might first be stated. The orthodox doctrine +is, that sin is an infinite evil, and that therefore sin calls for +infinite punishment; but that as man is a finite being, he cannot render +infinite punishment in degree; therefore he must render it in duration; +hence there must be eternal suffering. + +To this it may be replied, in addition to what I said before, that if +sin is an infinite evil, there could be no aggravation of it; for +nothing that is infinite can be increased, but we know that aggravations +of it are possible; hence the necessity of eternal punishment does +not follow. + +Then, if suffering is infinite in duration, would not the mildest form +of inconvenience suffice? For infinity has no end. Therefore the sum +total of suffering of any degree would be infinite in amount. Hence, +there would be no need of torment. + +Further, if unforgiven sin entails a penalty of infinite duration, the +penalty could never be rendered. For infinite duration has no end. +Hence, if the suffering were prolonged through countless aeons, there +would still be countless aeons to come; and when these would have run +their course, we would only be at the portals of eternity. Therefore, as +the supposed penalty involves eternal duration, it is plain that it +never could be rendered. Hence, in all justice, no punishment whatever +need be exacted, for we are as near to the complete rendering of it now, +as we ever can be, if it be of infinite duration. On that showing, +divine justice would never be satisfied. + +Again: If justice calls for eternal punishment, how is it that justice +can delay the punishment? But it does delay. Does not such delay reduce +by so much the term of punishment? But somehow justice can wait. Now if +justice can wait for an hour, why not for a day, and why not for a year, +and why not for a thousand years, and why not for ever? On this +principle we fail to see why there need be eternal suffering. + +Then there is the idea that nothing that is really good ever perishes. +Scientists and moralists generally agree in this. It is a wholesome +instinct, which commends itself at once to every wholesome mind. As +Dickens says:--"There is nothing innocent or good that dies and is +forgotten; let us hold to that faith or none." But how does such an idea +comport with that of eternal torment? It is admitted that many men who +are not Christians, have yet a great deal of good in them. Is that good +to be preserved or destroyed? No surer way could be taken to extinguish +it than to consign such persons to everlasting suffering. Not only would +the good in them be speedily extinguished but the evil would be +intensified beyond all calculation. And I think such effects are +reckoned upon, and expected, by the advocates of eternal torment. What a +burlesque that seems to be on the beneficent purpose of God. Far easier +is it to believe that a state of education and discipline is ordained, +whereby the good that God Himself has created will be conserved and +expanded forever. + + * * * * * + +In this connection it is well to remember that God is ever the same. His +dispensations may change; but He changes never. If He is love, and +power, and pity, and wisdom now, He has the same qualities from +everlasting to everlasting. Some appear to think that for the present He +is exercising forbearance and patience; but that when eternity dawns He +will proceed to stern justice and relentless vengeance. No; God is love, +power, wisdom, justice, for evermore; and His infinite resources He will +ever use for the holiness and happiness of His creatures. If we would +keep this fact steadily in view, we would be slow to believe that He has +nothing better in reserve than eternal torment for the most +incorrigible of mankind. + +Along with this let us remember that God's operations are not confined +to the brief span of time. These few fleeting years are a very short +epoch in eternity. Here we see but the beginning of His plans; in the +next life we may see the fruition of them. But we may believe they will +unfold along the same lines. What is grace now will be glory then. What +is limited now we may well believe will then be universal. + +Consider also the wonderful capacity of development with which we have +been endowed. We are really made in God's own image, both mentally and +morally. In this world of sin and toil and sorrow we almost forget our +divine birthright. But when sin and toil and sorrow are done away, what +amazing strides we shall make, and to what intellectual and spiritual +heights we shall soar. And is it to be supposed that having made us with +such capacities, God has no better use for us than to be cast out of His +presence eternally, and that we shall become demons? Surely infinite +love and power have something better in store. + +Did I say power? Yes, power, with infinite love and wisdom behind it. +What will this triumvirate of infinities not accomplish? The power of +God in the material world gives us a strong suggestion of His power in +the moral world. Can we then think of such an utter failure as eternal +torment as being the ultimate doom of the creatures that God has made in +His own likeness? + +Another consideration is this, that there is some way of salvation +provided for infants. That is acknowledged now on all hands. Time was, +and not so long ago, that it was accounted very orthodox to say that +there were infants in hell "not a span long." But it is not so now. It +is admitted that by some unknown process all infants are saved. Now if +there be a method of saving infants, is it so hard to conceive that +there may be a method of saving adults? To be sure, the adults may be +great sinners, and so the process may radically differ. But the minds of +very young infants are a perfect blank at first, and so every idea that +they require to fit them for the better world has to be communicated. So +there must be some process of education. It is easy then to conceive of +a process of education for adults, combined of course with such +discipline as each case may require. It is reasonable to conceive that +some will pass through that intermediate stage without any suffering, +except such as may come with larger visions of truth. It is equally +conceivable that others will endure pains and penalties unspeakable +before they yield. But they will yield at length; divine love +will conquer. + +Let us also think of this, that this idea of Restoration solves the +difficulty as to the insane. Where do the insane go after death? So far +as we can see, they are not fitted for either world. But when they +regain their right mind, and are put through a process of education, and +perhaps of discipline, they will be prepared for the world of bliss. In +no other way can we imagine a solution of the difficulty. + +The same argument applies to most, if not all, Christians. Despite the +dogma that they are made perfect at death, it is plain that in the case +of many, perhaps of all, perfection is not attained. Imagine a +Christian, but one beset with many imperfections. In a moment some +accident cuts him off. Are we to imagine that the mere passing through +the gates of death works some magic change in his character? Surely not. +What then becomes of him? He does not go to hell, for he is a Christian. +Yet he is not fit for heaven. What remains, but some preliminary stage +of preparation to make him fit? + +And so we think it must be with a good man, but one who is not a +Christian. There are many such. Yes, there are men who are not +Christians, who are really of a far higher type of character than many +Christians. Suppose such a man is cut off suddenly. Where does he go? On +the principle that what is good never dies, such a man would go to the +better world. But he is not fit for it. But some preparatory stage of +preparation might make him fit. We can conceive of no other way of +eternal wisdom and love dealing with his case. And there are myriads of +such cases. + +And we must not forget that every man--be his character what it may--is +the object of the Father's love. There is too much of a disposition to +believe that Christians only are loved of God, and that all others are +indifferent to Him, if not objects of hate. We have to remember that He +loves every man, and has made the best provision that is possible for +every man. If men believed this thoroughly, they would have less +difficulty in believing in a stage of preparation beyond this life, in +the case of so many who never had it here. + +Then again, God says, "All souls are mine." If He claims them for His +own, they must be precious. And is it to be supposed that He has made no +eternal provision for them? If He chose to make them immortal, and +ordered their lot in this world, as He certainly did, will not eternal +wisdom and love make them worth preserving? Yes, He gave His son for +them as well as for us, and thus made a highway for them as well as for +us, to glory, and honor and immortality. + +Yet, although God claims all souls for His own, millions of heathen +have passed away in the past, and millions are passing away now, who +never heard the Saviour's name. His is the only name whereby men can be +saved; but His name is "Wonderful," and those who could not be saved +through that name on this side of death may be saved through it on the +other side. Death is but the passage of the soul from one world to +another. God reigns in both; and His tender mercy is over all His works. + +The same principle applies to incorrigible backsliders. There have been +men who were most eminent in Christian grace, who lapsed into +backsliding of the lowest type, and even denied the Lord that bought +them. They showed no sign of being reclaimed in this life. Will they not +be reclaimed in the next? There is nothing to hinder, but it may require +a long and terribly severe discipline. But we believe divine love will +ultimately triumph. + +It helps us to understand how the most abandoned may be reclaimed if we +remember the case of Saul of Tarsus. It does seem that Christ can +overcome the most inveterate opposition without interfering in the least +with a man's freedom. We believe this is the prerogative of Deity alone. +Our free will is a glorious heritage; but we have to beware of unduly +exalting it. God is greater than even man's free will. If Christ in a +moment could break down Saul's opposition, and yet leave him a free +man, we cannot conceive of any offender too malignant for Him to subdue. +But how it is done is a mystery. It seems to be one of those things that +are past finding out. + +At all events, we can believe that the most incorrigible will be +reclaimed when we have the revelation that Jesus died for all mankind. +It is said that He gave Himself a "ransom for all." It is declared that +He tasted death "for every man." Now if He tasted death for every man, +can we believe that He will not somehow and somewhere reclaim every man? +If He does not do so in this life, will He not do so in the next. + +Again; it is said that "He shall be satisfied." Will anything less +satisfy Him than the salvation of all for whom He died? His influence is +not limited to this world. All worlds are under His control. There may +be good reasons why some are saved in this life, and others in the next. +I will glance at this point immediately. Meantime let us remember that +His love and power are unchangeable, and that He is Lord in the world +beyond, as well as here. What will not such conditions accomplish? + +With regard to the suffering entailed by sin, both in this life and in +the next, I have the idea of a possible solution. May not all suffering +be ordained as a necessary safeguard of innocence to all eternity? I +mean this: We have to recognize the possibility of falling; for the +angels fell. We must remember that we are not machines, but moral +beings. Now may not sin have been permitted, and the suffering in +consequence of it, in order to furnish us with a warning against sin to +all eternity? And as we are of such diverse mental and moral calibre, +may not our suffering be individually of that kind and degree that it +will be exactly what we need as a warning against sin, and so safeguard +our innocence for ever? + +It may be objected that our memory of suffering would lose its vividness +with the lapse of eternal years, and so fail of its effect. But I can +believe that we would have a vivid remembrance of it for ever, when I +think of how vividly I recall events of my early years. Scenes of my +school days I can recall more vividly than the scenes of yesterday. + +So far as I know, this is a new idea of the mystery of pain. It may be +of no value; but I put it forward that those who are thoughtful along +such lines may examine it. + +There are other considerations which might be adverted to here; but I +think what I have advanced is sufficient. The final argument, and the +all-comprehensive one, is, the final triumph of good over evil. Sin will +be abolished; love will triumph; God will be all in all. + +In what has been advanced it will be noticed that there are some +repetitions. But generally these are in new connections. If these ideas +were mere platitudes they would not bear to be repeated; but many of +them are somewhat off the beaten track, and need to be repeated in order +to present them in their true reasonableness and force. For I am trying +here to set some things in a clearer light for those who have not given +much attention to such studies. + + +PREPARATION FOR HEAVENLY BLESSEDNESS. + +That there is a way of salvation beyond the bound of time is strongly +suggested by the salvation of infants. We are all agreed about the +salvation of infants. Our heart refuses any other belief. In the case, +however, of very young infants, they go into the next life destitute of +all moral character. Either heaven must be a very large place, including +a place for infants--or else they must undergo some preparatory process +before entering. In either case their entire preparation for heavenly +blessedness is achieved beyond this life. Now the fact of them being so +prepared opens to our faith the possibility of adults being prepared +also. The process may differ; we know nothing of details; but it is +effective, and in certain cases may be entirely destitute of pain. + +With the heathen the same argument holds. He would be a bold man who +would say that no heathen is saved. We know that some of them rose to a +high moral plane; indeed such as would largely, if not entirely, fit +them for the inheritance of the saints. But they had not knowledge of +the Saviour. That was all they needed. You will say, perhaps, that that +was everything. It was; but it could be supplied very quickly once they +crossed the boundary of time. They would meet angel friends there who +would soon give them the required information. We can conceive, from +what we know of them when here, that they would believe at once, and +very soon be fit for at least the beginning of eternal joy. + +There have been those who by the light of nature, or by the illumination +of the divine Spirit, attained to marvellous perfection; yet, never +heard the Saviour's name. Just now I notice that an orthodox divine +names Socrates as a case in point. In cases not so marked we can believe +that disclosures of truth that they could not learn here, may transform +them into saints. + +Surely this is a sane, as well as a brighter prospect than was +entertained not so very long ago. I recall those lines of the Hymn by +Dr. Watts, which I learned when quite young: + + "There is a dreadful hell + Of everlasting pains; + Where sinners must with devils dwell, + In darkness, fire, and chains." + +Happily the sentiment of the Hymn did not make much impression on me. It +is a great boon to children that sometimes they are not very thoughtful. + +I wonder if Robert Browning ever learned such Hymns when a child. If he +did, he must later have had a revival of more hopeful ideas. He could +write that couplet that has been so often repeated: + + "God's in His heaven; + All's right with the world." + +But all is not right with the world if millions and millions of our +fellow creatures are in endless torment, and other millions on their +way. I fear Browning's words are often repeated with a glib optimism. +All is right with the world, or all will be right, when the whole race +is redeemed from suffering and sin; not otherwise. But the love and +power of God are equal to the task. + + +THE SWEEP OF THE INFINITE MIND. + +I have sometimes on a sweet and hallowed night watched the moon riding +so peacefully through the white clouds; and it did seem to me that if +there is suffering anywhere, God has a time and a plan for relieving it. +I could not think of Him as being happy otherwise. But if in the sweep +of the infinite Mind he descries, even in some far off age, the entire +passing away of sin and suffering, I can imagine Him as being perfectly +happy. All events being equally present to Him, anticipation may be very +much the same as reality. + +It has just struck me that the multiplicity of the considerations here +advanced may lead to some degree of confusion. I will therefore repeat +some of them, and glance at others, condensing them into as few words as +possible. I think the effect will be that the total argument will be +presented with more clearness and force. + +We read that Christ "gave Himself a ransom for all." To my mind that +settles the extent of the Atonement. Words could not be plainer. But if +Christ gave Himself a ransom for all, will He be satisfied with saving +only some? Surely He will see that the ransom which He paid will have +its due effect. That means that somehow, sometime, all will be saved. +Else in regard to those who are not saved, He died in vain; which is +unthinkable. + +But He will be satisfied. Yes. He will be satisfied. It is so predicted. +Can He be satisfied with less than the salvation of every human soul? +We have seen that He died for all. Can He be satisfied with less than +the redemption of all? If that is not effected now, will it not be +effected later? His administration is from everlasting to everlasting. + +It is said again that "He is the propitiation for our sins, and not for +ours only, but also for the sins of the whole world." The scope of His +Atonement is universal. Evidently it fails of its full effect now. There +are millions who have not even heard the Saviour's name; but they are +included in the great plan of propitiation, and it cannot fail. + +Then it is written that He "tasted death for every man." This puts the +matter beyond all peradventure. His Atonement was not only for the whole +world, but for every man. He had every individual singly in His view in +making His Atonement; and will it fail of its effect? Surely "His +purpose will stand, and He will do all his pleasure." + +We read again that "all Israel shall be saved." The words must not be +minimized or explained away. Certainly Israel is not saved now. Think of +the sins into which they fell in the past; think of all the crises in +their history when God was ready to cast them off; think of their +condition to-day,--a byword and a hissing among the nations. If the +scene is thus to be closed, it seems a mistake ever to have chosen them +as a people at all. But it was no mistake. Their time will come; if not +in this life, then in the life beyond. They will be saved; the promise +will stand. + +Again: Christ has promised that if he is lifted up on the cross He will +draw all men to Himself. If that promise is limited to this life it is +not true. Christ has not drawn more than a moiety of mankind to Himself. +But it is gloriously true if we take in the future. He is not limited to +one epoch of time. A thousand years are with Him but as one day. + +Then think of the sacrifice which the Father made. He gave His Son. Who +will fathom the meaning of that sacrifice? Some there are who say that +God cannot suffer. On the contrary. I believe that His suffering in +giving His Son no man nor angel can fathom. And is it to be thought that +God made that sacrifice for less than every human soul? The fact that He +loved every soul that He has made, should settle the question. + +Then we are often told that the Atonement is suited for all, though it +is not intended for all. When we admit that God loves every soul, and +that the Atonement is suited for all, are we not shut up to the +conclusion that it is, or will be, applied to all? Nothing could hinder, +except man's own obstinacy, and we have seen that his obstinacy can be +overcome without interfering with his freedom. + +We believe that sin will finally be put down. To that effect there are +many scriptural declarations. But it is conceivable that it is tolerated +for a time as an object lesson, and as a safeguard against evil. Some +such beneficent design God certainly has in view; else all His +benevolent purposes would take effect in this life. We have to remember +that His administration is from everlasting to everlasting. We have also +to remember that God has all moral as well as all physical power, even +to taking captive the most wicked of men. + +When we think of the divine union of love, wisdom and power in God, it +is not hard to believe that they will finally triumph. If God in His +divine wisdom knows how to act, and divine power enables Him to act, and +divine love impels Him to act, it is reasonable to forecast the ultimate +holiness and happiness of all intelligences. + +We are accustomed to say, and we often see it, that God brings good out +of evil. The ultimate abolition of all sin, and the universal triumph of +goodness, are but an expansion of the same principle. + +We have also to remember that sin in any form is an abnormal condition +of the universe. It is not reasonable to think that abnormal conditions +will prevail for ever. + +There are some who believe that God is so unchangeable that He must +necessarily be happy under all conditions. Such are not the +representations of Scripture; and though they are but representations, +we believe they are agreeable with the fact. Besides; that is not true +of our selves; and we know that we are created in the divine image. Now +if sin is a disturbing factor of divine happiness, it is reasonable to +think that it will finally be done away. + +There is no constituent of character that brings so much happiness as +love. As God really is love, He is the infinitely happy one. It is +therefore reasonable to suppose that divine love will ultimately have +its happiest expression; and that will involve the abolition of all sin. + +Wrath is no constituent of the divine character; but a potentiality +only. If God is to be supremely happy there will finally be no sin to +call forth his wrath, for wrath is a disturber of happiness. + +So long as God is just, He must punish sin. But punishment is His +strange work; it does not directly minister to happiness; therefore it +is reasonable to think that sin that calls for punishment will be done +away. Besides; Christ bore the penalty of all sin; infinite justice +demands no more, any further infliction of suffering is intended only +for discipline. + +When the angels came to earth on the occasion of the Saviour's birth, +they said that they brought good tidings of great joy to all people. But +millions and millions of people passed away from earth without hearing +the good tidings. Then they must hear the good tidings in the life +beyond. But if they are consigned to eternal torment, there are no good +tidings for them. And if they are extinct they can hear no tidings, +either good or bad. What remains but that the good tidings that did not +reach them here will be conveyed to them there? It is likely that the +angels knew the scope of their message, and that the conveyance of that +message to those on the other side of time, was no more difficult or +abnormal than to us on this side. + +Then, what about those whom we have known whose spiritual condition was +doubtful when they passed away? Is it not extremely likely that God has +some way of developing what is good in them, and casting out what is +evil? We feel that just at present they would be out of place in either +world. Is it not reasonable to think of some intermediate stage of +preparation? + +Besides; from what we know of the divine method of procedure, it does +not seem likely that He would thrust a frail human spirit into the +blinding glory of heaven all at once. We are used to gradual changes; +they suit us better. An infant newly born is not conscious at first that +any radical change in its life has occurred; but it accommodates itself +easily and naturally to its new life. And so it would seem uncongenial +to us to be thrust at once into the excellent glory. A stage of +preparation--be it long or short--would seem to be desirable and +necessary. And if it is desirable and necessary, it is provided. + +Then there are sins of the mind which are not cast off with the flesh. +The sins may be forgiven, but the evil inclinations cling to us. We need +a certain time and a certain process to have them eliminated. + +We can easily conceive too--in fact we meet with cases of the kind quite +often--where a man that is not a Christian has a soul of goodness that +makes him really the superior of many so-called Christians. But he is +not a Christian. He dies suddenly; and where does he go? The idea of +Restoration settles all difficulty. The good that is in him is +developed; ultimately he is fit for the inheritance of the saints. In no +other way can we think of a wise and gracious disposal of him. + +In connection with this idea we cannot but note that even dying saints +are by no means perfect in general. There are many cases in which the +last sickness seems to bring no marked change. Yet we have the assured +hope that all is well. But if we look at the matter critically, we see +no evidence of a state of perfection being reached. There seems to be a +need of a refining process on the other side of death; and if it is +needed it is provided. + +There is a recognized principle, too, that whatsoever is really good +will not perish. This is true, both in the domain of physics and of +morals. If therefore there is even the beginning of goodness in any +soul, it is but reasonable to assume that such goodness will persist, +and be completed either on this side of death or on the other side. Such +an idea seems to be highly compatible with a beneficent, divine +government. + +If it be asked why such a process is not carried out always on this side +of time, I say we must be cautious about irreverently intruding into +divine methods. We might as well ask why Saul, for instance, was not +converted earlier. We can but say, "Even so Father, for so it seemed +good in Thy sight." + +We have to remember that the present is only one domain of God's +administration. The whole span of time which is to us so vast, is but a +passing epoch to Him. If we would keep this in mind, it would solve +many supposed difficulties. + +I think it will be freely granted that no design of God can ultimately +fail. But if we follow up that principle, there is no eternal torment; +for if will hardly be contended that God designed it. And so with final +extinction. It would be a reflection on the divine intention to suppose +that he called into being such myriads of the human race, and so +wonderfully endowed them, merely to extinguish them at last. This +principle, if duly studied, will be seen, I think, to eliminate all +possibility both of extinction and of endless torment. + +When we consider how both extinction and torment might have been +avoided, we are forced to believe that neither alternative was in God's +plan. When sin was introduced by our first parents, He might at once +have cut them off, or rendered them childless. In either case the +myriads of the human race would not have appeared, and thus any +alternative of torment or extinction would have been avoided. This +consideration, it seems to me, goes a long way to settle the +whole question. + +Another thing is, that endless torment cannot really be believed. Men +may say they believe it; they may think they believe it; it may seem +orthodox to believe it; but they really do not believe it. To think that +a soul is tormented for ever and ever and ever, is really beyond belief. +It is well it is so. Otherwise man would be insane. + +When we consider that the soul has a strong affinity for truth, and when +we consider that endless torment cannot be believed, there is a strong +presumption that it is not true. Any sustained attempt to believe that +which the mind instinctively repudiates as false, is in the highest +degree demoralizing. There is a strong presumption therefore that the +theory of endless torment is not true. + +Let it also be noted how hardening was the process of believing the old +doctrine. So far did they go who professed it, that some of them gloated +over the prospect of souls in torment. Such hardening of the heart +raises a strong presumption that the doctrine is false. + +Our highest idea of punishment is, that it is reformatory. But in +endless torment there is no possibility, and no design, of reformation. +A God of infinite love would surely use the highest method, with the +highest intention. If suffering was of a limited duration and conduced +to our final perfection, we could understand it, and adore the Author of +it. But who can see any beneficent design in everlasting torment? + +If strict justice demands punishment of eternal duration, we would ask +why the punishment is not as a matter of necessity inflicted at once. +But we see that justice does not demand its prompt infliction. God can +wait long years before inflicting it. But if He can wait ten years, why +not a hundred? And if a hundred, why not forever? + +Along the same line, we would say that an infinite penalty can never be +rendered. For infinitude has no end; and so, no matter how long the +penalty might be drawn out, there would still be an eternity to come. So +we would never come to the end of eternity; and the penalty could never +be rendered. This seems to me a strong argument against everlasting +punishment. + +In the same connection I would venture the idea that sin is not an +infinite evil, and does not call for an infinite punishment. I do not +think that a finite creature like man can commit an infinite crime. The +fact that an infinite punishment cannot be rendered, seems to show that +the crime is not infinite. If not, then in justice there is no +everlasting punishment. + +Coming back to matters more strictly within our grasp, I would ask what +has been so often asked: What will become of the heathen? Many of them +never had a chance to be much better than they are. Restoration, so far +as I can see, is the only settlement of the difficulty. But that settles +it completely. In the next world they will learn the way of eternal life +which they could not learn here, and ultimately they will rise to +eternal blessedness. If there were nothing else, the settlement of that +transcendent problem would be a strong endorsement of Restoration. + +Then there were heathens who in this life rose very high in knowledge +and character. On the principle that whatever is good is immortal, what +they gained here will be supplemented, until they are fit for the +inheritance of the saints. "The zeal of the Lord of hosts will +perform this." + +The idea of Restoration also explains the apparent cruelty of the God of +the Old Testament. Sinners were often cut off; and that was a salutary +lesson for others; but those who were cut off, were transferred to +scenes where they would have better surroundings, and where they would +in time rise to a higher moral plane. + +The same theory accounts for the salvation of infants. We all believe in +the salvation of infants. The heart refuses any other belief. But it is +largely a matter of sentiment, apart from the idea of Restoration. They +have no character whatever to begin with. But Restoration supplies--we +know not how and do not need to know--all they require. The mere fact +that infants require some place and process of development beyond this +life, is a strong argument for such aid being rendered to others +as well. + +Also, take the case of suicides. There are many who in a frenzy of +despair commit the crime of self-destruction. It is easy to believe that +there is sympathy and helpfulness for them on the other shore. + +And so with lunatics. Apart from Restoration it is difficult to think +what will become of them. They are not responsible, and it would be +unfair to treat them as criminals. On the other hand, they have no ideas +nor character such as would fit them for a better world. But they will +regain their intellect at the point they lost it; and it is not hard to +conceive of their swift upward trend. + +There is one very serious difficulty which we can conceive of no way of +solving, except on the supposition of Restoration. I refer to the agony +which a person must suffer even in heaven on finding that loved friends +or relatives are not there. To know that they are in extinction, that +they are fit for nothing better, and that hence they are shut out from +eternal joy, would surely be an everlasting pang. And the case is +infinitely worse if it is realized that they are in endless torment. We +think the very thought of that would be unendurable even in a +better world. + +But how gladsome is the prospect of neither of these fates being in +store for them. If it is known that they are in a state of discipline +for a time, to emerge by and by into scenes of bliss, we can fancy that +such knowledge would be a source of joy unspeakable. And who can imagine +the rapture of meeting with such friends later on? This view of +Restoration solves the difficulty so often felt in regard to dear ones +who died in a state of alienation from God. The everlasting hope that is +thus opened up for them is a source of perennial joy. + +Here I would make a statement which at the first glance may seem to some +rather startling. It is this: There is not punishment for sin, either in +this life, or in the next. Christ has settled all that by offering +Himself as the sin-bearer for all mankind. "The Lord laid on Him the +iniquity of us all." "He hath made Him to be sin for us." "It pleased +the Lord to bruise Him." "God gave His Son that whosoever believeth in +Him should not perish, but have everlasting life." If the condition of +believing on Him seems to limit the everlasting love of that statement, +take the next; "God sent not His Son into the world, to condemn the +world, but that the world through Him might be saved." Yes, the world. +There is no limitation there. That means the modern heathen world, and +the ancient heathen world, and all grades of humanity of all time. +Christ has suffered for them every one. There may be suffering, but +there can be no just punishment for sin, either in this life or +the next. + +But then, there is the necessity for purification. And suffering is made +by divine grace to serve that end. We can well conceive then that there +are all grades of suffering, and all grades of the duration of +suffering, in the next life. It is no contradiction of this idea, but +rather a confirmation of it, that very much of this suffering is the +result of former sin. Indeed, when we see, even in this life, how often +that suffering is a result of sin, yet is a means of purification, we +can well believe that it will so operate in the next life, and on a +larger scale. + +Sinners of every grade require just two things; Forgiveness and +Holiness. That is, a title to heaven, and a fitness for it. Let us see +how these two things are acquired, and if either of them demands eternal +punishment. + +Justification is acquired by the death of Christ, and by that alone. "He +died for our sins," "He was wounded for our transgressions." "The Lord +laid on Him the iniquity of us all." "We are justified freely by his +blood." That is the one reason and ground for forgiveness. So then, +whether men know it or not, they are forgiven. It is the merit of Christ +that counts, and that alone. Christ has paid the penalty, and it takes +due effect in the forgiveness of every sinner. He "tasted death for +every man." Therefore, there can be no just punishment even in the case +of the most incorrigible; far less can there be eternal punishment. + +But then, as I have said, the sinner needs holiness. Suffering seems to +be absolutely necessary here. But in this case suffering is not +punishment; for punishment implies wrong doing. But all wrong doing has +been atoned for, as we have seen. Hence the suffering that is inflicted +is not punishment; it is discipline; the Fatherly infliction of love. +"Whom the Lord loveth he chasteneth." + +And what is the divine intention of this chastisement or discipline? Is +it not the production of a worthy character? In this case it is no less +than the re-creation of a character. In producing such a character God +uses various means, and one of these, as we have seen, is discipline. +But if suffering were continued through all eternity, it would surely +not be discipline. We think it would have the very opposite effect, and +would produce the maximum of evil. Therefore, on the ground of needed +discipline, as well as on that of forgiveness, we can see no necessity +for eternal torment. And if there is no necessity for it, certainly it +is not inflicted. + +It may be well to make this matter a little clearer, even at the risk +of some repetition. If there is any doubt about sin being actually +forgiven before the exercise of faith or penitence, I would ask: What is +the actual ground of forgiveness? Is it not the Atonement of Christ? +Necessary as faith and penitence are, could either or both procure +forgiveness? If they could, Christ need not have died. But of all +things, that was the prime necessity. Without shedding of blood there +could be no remission. The corollary of that is, that with shedding +blood there can be instant and universal remission. + + * * * * * + +Instant, we say? Yes; for "we are reconciled to God by the death of His +Son," He was "the Lamb slain from the foundation of the world," so God +is reconciled now; and not only that, but from all eternity. + + * * * * * + +And universal? Yes; for he "tasted death for every man." So every sinner +is forgiven by virtue of Christ's Atonement. The benefit of that +Atonement extends to the worst man of our race. + + * * * * * + +But are not faith and penitence necessary? Yes, they are necessary to +final salvation; but if they are necessary to forgiveness, then there +was no necessity for Atonement. It is Atonement alone which procures +pardon; and as Atonement was for the whole race, so forgiveness is for +the whole race also. + +To be sure it is written that "we are justified by faith," But surely, +we are not to understand those words literally or rigidly. For could +faith of itself really justify us? Could it really pay the debt we owe? +It is "the gift of God." Is it not therefore wholly without merit? Is +not its function, rather, to bring us into the consciousness of +justification? I do not see how it could do more than that. + +But if we want to know the ground of justification, must we not look for +it in the death of Christ? It is written that we are "freely justified +by his blood." Is not that really the ground? And inasmuch as Christ is +"the Lamb slain from the foundation of the world," the merit of his +death goes back to the first, as well as extends to the last, sinner of +our race. When the matter is viewed in this light, does it not seem a +moral necessity that all sin is already forgiven? + +But it may be pleaded that God is "angry with sinners every day;" that +"tribulation and wrath" are ordained for "every soul of man that doeth +evil;" and so on. How, then, can divine anger, tribulation, and wrath +rest upon a person that is forgiven? + +Simply because God's very nature is opposed to sin in every form; and he +must visit sin with wrath and tribulation, though it be forgiven. In +fact, it is because sin is forgiven, and that thus the basis of +salvation is laid, that God is so painstaking to make the most and the +best of us. + +It is, therefore, easy to believe that wrath and tribulation will be +continued in the next life until the sinner repents, and turns to God. +The fact that Christ has died for him will be no mitigation of necessary +discipline, any more than it is now. The very fact that in this life we +see the same principle of suffering on the part of God's own children, +is proof enough of the righteousness and wisdom of a similar course +being followed in the next life. The merit of Christ's Atonement does +not avail for shielding sinners from necessary suffering in either life. + +But did not Christ at times pronounce forgiveness in such a way as to +mean that it occurred just then, and not before? Take that case of the +paralytic to whom he said, "Thy sins are forgiven." Does it not look as +if the man were forgiven then and there? And yet, how could It be? The +man as yet had not been healed, and so there was nothing to indicate his +saving faith in Christ. Yet the Saviour pronounced his forgiveness. It +seems to me that Christ was rather bearing testimony to the fact that +the man had been forgiven--he did not say when. It may have been that +the poor paralytic was laboring under the fallacy that his suffering was +owing to special sin, and so Christ wished to give him the joy of +conscious pardon. + +Or, take the case of the poor penitent in the house of Simon. Jesus +said to her, "Thy sins are forgiven," and to "go in peace." Now were her +sins forgiven the moment Jesus spoke to her? Were they not forgiven +prior to that? Was there anything in the woman's mental or moral +attitude to Christ to indicate that not till the moment that he spoke +the word were her sins forgiven? The fact is, that he spoke the word +when circumstances led up to it, and not before. There is nothing to +forbid the idea, it seems to me that her sins were always forgiven; but +Jesus spoke the word of comfort just when it was needed. She had now the +joy of conscious forgiveness; I think that was what Jesus intended +to bestow. + +So it seems to me that all sin is forgiven already. The death of Christ +secures that boon. And is there anything which would break a sinner's +heart so effectually as to know that, let him sink in wickedness to the +lowest possible depths, yet that all his sin is already forgiven? If +anything would win him, can you conceive of anything so effectual as +that? What a display that would be of the conquering power of +love divine! + +Here I would note a singular coincidence. The very day after I had +written that there is no punishment for sin either in this life or the +next--that it is all discipline--I received a book from some unknown +friend in which the same idea occurs. Speaking of a prodigal daughter, +the author says: "There was but one thing wanting to restore her to her +home--a mere act of the will that should have prompted her to say, 'I +will arise, and go to my father!' It is precisely so with every child of +God. There is no moment in which they are not forgiven, and the Father +anxiously longing for their return." In another place he says, "All sin +is forgiven sin." + +But, mark you; this author writes from the standpoint of orthodoxy. Then +if "all sin is forgiven sin," how can it merit eternal punishment? How +can future suffering be considered punishment at all if all sin +is forgiven? + +And this author is very sure that the suffering is absolutely endless. +This is what he says: "If in the infinite love of God there might be +found a shortening of the sinner's doom, it would certainly be a matter +of relief to all; but the only Book that comes with answer to the great +questions of the soul, it seems to me, lends no encouragement to such +a hope." + +Evidently, this man's heart is better than his head. He says that God +has ordained everlasting suffering; but our author is not satisfied with +that; he would be glad if some "shortening" of the sinner's doom could +be found, but he cannot find it. He does not seem to realize that in +these words he claims to be more merciful than God Himself. + +Now, if "all sin is forgiven sin," as the author says, and as I believe +it is, then how can there in justice be everlasting suffering? The +suffering cannot in justice be punishment, since the sin is forgiven; +nor can it be discipline if the suffering has no end, for no moral +improvement would be attained thereby, but the very maximum of evil. +Surely, a merciful and just and wise God cannot be the Author of any +such scheme? Would it not be a thousand times more reasonable to +conceive of suffering as being temporary; to be inflicted as a necessary +discipline; and then when the discipline is attained, to cease? + +The reverent and reasonable way of looking at the entire matter seems to +be something like this: First; all sin is forgiven in virtue of the +Atonement that has been made. The benefit of that Atonement extends to +the first man of our race, as well as to the last one. The benefit of it +extends to the whole family of man, whether heathen or not; and whether +small sinners or great. + +Further; every man is a sinner in some degree, and he needs a degree of +discipline which the present life does not provide, but which is +provided in the next. This will be as varied as men's character and +attainments. In those who have risen high, it may well be described as +a passage into glory, for it will, indeed, be realized as such. But it +will be a lower glory, preparatory for a higher, to be attained later +on. Others, with different degrees of evil still clinging to them, will +have to undergo pains and penalties suitable to their condition, and so +by gradual ascent attain to perfection and blessedness. Thus, it is +reasonable to think that there will be as great a variety of character +and capacity then as now; and this will largely determine the great +variety of place, service, and so on. + +But supposing that future punishment did issue in moral improvement, and +that such improvement should go on increasing, is it thinkable that +under an infinitely gracious and wise government there would come no +time of such perfection as would warrant release? But in that case the +suffering would not be endless. Whichever way you take it, that seems to +be the inevitable, final issue. + +So it seems to me that the only wise, and beneficent, and just idea of +future suffering, whether it be intense or mild, or whether it be of +shorter or longer duration, is, that it will be the means of working out +a divinely intended degree of moral perfection; and that it will then +come to an end. This course of procedure we observe here and now. It may +operate on a larger scale, and with more final results, in the life to +come; but we apprehend that the principle will be much the same. And +the principle is enough for us now. The details, we are sure, will be +worthy of Infinite Wisdom and Love. + +It will thus be observed that our author's dictum that "all sin is +forgiven sin" absolutely forbids the idea of endless torment. It is a +marvel that he did not see this before. But somehow, likely from early +training, there is a strong disposition to retain the idea of endless +torment as though it were the Gospel. We think, on the contrary, that +any good reasons, whether founded on Scripture or on common sense, +should be hailed as a deliverance from intellectual and spiritual +bondage. Above all things, let us beware of turning the divine light +into darkness. + +This is a mere sketch of the order that may be supposed to obtain in the +next life. We need to put Scripture and reason together to get a view of +such things as will commend themselves to our best judgment. And when we +have done our best, what can we really know of details? Not much, +certainly; but enough to appeal strongly to faith and hope. In fact, +anything like a complete revelation could not be given to us now and +here; for we have not the capacity nor the experience to understand it. +And even if it could be given, it might largely distract us from the +ordinary duties of life. It is a gracious Providence that shuts out the +unseen from these mortal eyes. But we have the great consolation that +"what we know not now, we shall know hereafter." + +In regard to the unfolding of divine truth, I have just met with the +following terse expression of it: "The inscrutable laws of the all-wise +God do not reveal themselves in one generation, but ripen with the +desire for knowledge on the part of mankind." + +Thus, there is a progress in revelation. There are epochs when men get +larger views of truth. I think the present is one of these epochs. Many +statements of Scripture that were supposed formerly to relate wholly to +the present life, are now seen to relate to the life beyond. This brings +a wonderful naturalness and harmony into the whole scheme of grace, so +far as it is revealed. + +The idea of no endless torment is but an enlargement of the principle +that God brings good out of evil. + +Consider also that an ideal condition of the universe seems to require +that sin and suffering will be forever eliminated; and that under God's +administration an ideal condition will be realized. + +Further; God has a personal love for every human soul. The most +degraded of our race can say as truly as did Paul, "He loved me." It is +reasonable to expect, then, that infinite Love will secure for the worst +of mankind something better than endless torment. + +I have referred to the fact that the mind has a strong affinity for +truth. But certainly, it has a strong repugnance to a belief in endless +torment. Men try to believe it because they think it is taught in the +Bible, and that it would be a dangerous thing to doubt it. But apart +from that, there is no natural or hearty concurrence of the mind in that +view. And I think I may say that such an attitude is more pronounced in +those of an elevated and reverent turn of mind. + +Then we know that God "does not afflict willingly, nor grieve the +children of men." Therefore we believe all the suffering of this life +and of the next is but as a means to an end. + +The fact, also, that sin and suffering are abnormal features of the +divine administration, indicates almost beyond doubt that they will +finally be done away. + +Remember, too, that it is very clearly revealed that an Atonement has +been made for "every man." Thus, a divine provision has been made for +every man Now the provision involves desire; and can the desire fail? +Under a perfect administration, therefore, how can there be endless +suffering? + +Then if God gave His own Son, and if the Son gave Himself, for the +redemption of the world, will that Atonement fail of its effect in a +single case? Such a possibility is almost unthinkable. + +Consider, also, that the possibility of eternal sin and suffering seems +to imply a failure of the divine administration; which is impossible. + +Then, God is forever the same. If He is love, wisdom, power, justice, +mercy, now, He is the same through all eternity. At no future epoch, +therefore, can we conceive of the necessity of endless torment. + +We have to remember too, that God rules in all worlds, and throughout +all time. Forever, and everywhere, "His counsel will stand, and He will +do all His pleasure." + +It is an orthodox doctrine that God cannot suffer. But that does not +seem in harmony with the breathing of His sigh, "O that they were wise!" +or "How can I give thee up?" or the tears of Christ over the apostate +city. Now, if God is eternal Love, do not sin and suffering interfere +forever with His happiness? But normally we conceive of Him as the +infinitely happy One; therefore that normal condition requires that sin +and suffering be ultimately done away. + +Then we have the fact that we are God's children; yes, even the most +debased of mankind. Paul could say to the idolaters of Athens, "We are +His offspring." Now, if we are really His children, and therefore +infinitely dearer to Him than our children are to us, will not the +present suffering of even one of us be a source of pain to the eternal +Father? On that ground we cannot think of suffering as being endless. +This is holy ground; let us tread it reverently. + +Further; we read that Christ "lighteth every man that cometh into the +world." Now, if He loves every man, and atones for every man, and +enlightens every man, is it conceivable that He will not somewhere and +at some time save every man? + +Likewise, we read that "the Spirit is given to every man." Is not that +the initial stage of redemption? Then will not redemption be completed? +Here we see but a very small part of the outgoings of Him who is from +everlasting to everlasting. + +Then this larger view explains God's universal call. He says, "Look unto +me and be ye saved, all ye ends of the earth." There we see God's +intention; and if it is not carried out in this life, will it not be in +the life to come? We are accustomed in our short-sightedness to think +that the dividing line of death is final. But with God it is not final. +It only marks the stage from one epoch to another. + +In the same way, this larger view explains God's repeated promise to +Abraham. The promise was made to him that in him all the families on the +earth would be blest. But uncounted millions of them have not been +blest, so far as this life is concerned. Will the promise not be +fulfilled? And how can it be fulfilled but by being fulfilled in the +next life? + +Then, of Christ it was foretold that he should "see of the travail of +His soul, and should be satisfied." But surely, He is not satisfied with +the comparatively small number of the human race that have been saved. +If He loves each one of them individually, will He be satisfied with +less than the salvation of each one? + +Evidently, He looked forward to this all-conquering epoch when He said +that He would draw all men unto Himself. Certainly, He did not draw all +men to Himself when He was here. What remains for us but to enlarge our +view, and believe that He will do it there? + +Along the same line we have the promise that "all Israel shall be +saved." That promise has not been fulfilled, and never can be +fulfilled, in this life. Is it too much to say that it will be fulfilled +in the life to come? + +In like manner it is promised that "He shall have the heathen for his +inheritance." But uncounted millions of the heathen have died in utter +darkness; and millions more are dying now. How can the promise be +fulfilled within the bourne of time? But we thank God that the whole +span of time is but one short epoch with Him whose ways are from +everlasting. + +Judging from the revelations that we have of God, we believe that He can +and will achieve the maximum of holiness and happiness for all His +creatures, according to their several capacities. In harmony with this +view, scientists and moralists say that it is a law of the universe that +anything that is really good will endure. It is likely that in the +future life we shall see the working of that principle as we cannot +see it now. + +It is strongly in favor of this idea that man is endowed with such +amazing potentiality. There seems to be no end to his capacity of +development. Now, is it to be supposed that an all-wise God would endow +man with such possibilities, and create no scope for their development? +Certainly, there would be no worthy development of them in the case of +endless torment. This idea strongly suggests universal salvation. + +In the case of eternal suffering, without hope of release, would not +that condition develop every possibility of evil to all eternity? And +would not such an outcome be entirely contrary to the purpose of +the Holy One? + +Then it is an everlasting argument for universal salvation that such a +consummation would be far more glorifying to God, than any other +alternative that we can conceive. + +Thus, the larger view goes a long way to explain God's delay in saving +the heathen. We may fail in giving them the Gospel; but will He fail? Is +His success made dependent on any passing whim or indifference of ours? +Surely not. He may have good reasons for saving some in this life, and +others in the next. We see but a short way into the whole scheme +of things. + +This larger view also solves the difficulty of dealing after death with +the imperfect Christian. He is not fit for the world of bliss, nor yet +for the world of woe. But the discipline we are supposing fits him for +his higher destiny. + +And so, we may well suppose, it will be with the non-Christian good man. +On the principle that what is good will endure, all that is good in him +will be retained, and the evil will be eliminated. + +Also, on this basis we can reasonably forecast the destiny of the +insane. Since they lost their reason they are not responsible. But they +will resume their reason at the point where it deserted them, and they +will be prepared for the inheritance of the saints. + +The same theory justifies the destruction of wicked nations. They had +gone down to such depths of sin, that it was better for them to be cut +off, and to have a new opportunity under more favorable conditions. + +This larger view also explains why God chose to continue the human race +after they sinned, and entailed on all their posterity such mourning, +lamentation and woe. God did an infinitely better thing for the race +than extinction. He provided a way of salvation for all. So the day may +come in the endless years when all the pains and penalties of earth will +be reckoned trifles as light as air, contrasted with the supernal glory +that has been attained. + +I would also say that according to this larger view there is no more +difficulty as to supposed eternal separations. It has always been a +mystery how the good can be happy when conscious that those whom they +loved are in everlasting torment. Some have even tried to believe that +they would rise to God's own point of view, and survey with complacency +the utmost torments of the dammed! + +When I was a child I often heard the dictum from the pulpit that "the +nature that sinned must suffer." Therefore, it was said that our Lord +took our humanity in order that He might suffer in our nature. I have +believed since that if He had suffered in any other nature, His +suffering would be no less efficacious. I believe that the merit of His +suffering could be transferred to any other world that needs it, be the +inhabitants human or otherwise, and be their sin what it may. I think it +is not for us to limit that merit to our own race. But we need not +follow that point farther now. + +I often heard another dictum, and one of more importance, that I feel +inclined to question. It was said that sin committed against God is an +infinite evil, because God is infinitely holy. Therefore, it was argued, +that sin deserves infinite punishment; but that as finite beings we +cannot render an infinite penalty in point of quality, we must render it +in point of duration; hence the justice of everlasting punishment. + +I confess that to me all this show of logic items act much more than a +play upon words. For one thing, it may be doubted if a finite being is +capable of committing an infinite sin. If he is not, the whole argument +collapses. + +Then if he is capable of it, and if the sin in justice demands an +infinite punishment, how can a just God forbear inflicting the +punishment at once? But He waits to be gracious. Is not that a +transgression of the strict law of justice? But if in justice He can +wait an hour, why not a year? And if a year, why not a hundred years? +And if a hundred years, why not forever? Thus the penalty would be +avoided altogether. + +Further; if sin demands an infinite penalty, the penalty could never be +rendered. For infinity has no end; and so, prolong the penalty as we +might through uncounted aeons, there would still be an eternity to come. +Therefore, the penalty would never be exacted. It requires the whole of +eternity; and eternity will never end. Therefore, on this showing, with +all reverence, God might as well stop at once, and claim no penalty, for +the penalty goes on forever; and forever has no end. Not even a moiety +of the penalty could be inflicted; for a moiety can be measured, but +infinity has no measurement. + +Besides; if the penalty is to be infinite in duration, might not a very +mild punishment suffice as well as a more intense punishment? For the +sum total would be equal. One infinity of duration and of suffering is +equal to another; so there would be no need to inflict any severe +suffering; infinity of duration would make the suffering infinite in +amount, however slight it might be in quality. So if an eternity of +suffering could be endured, which it cannot, the smallest degree of +discomfort would be sufficient to meet the demand. + +And it is not to be forgotten that all these assumptions are based upon +the theory that God is only strict justice, whereas we know that He is +love as well; yes, and wisdom; so we believe He would find a better +method than the one we have sketched, even if it could be realized. + +Thus, the whole argument breaks down. It is but a human invention, and +not a good invention; designed, it would seem, to support a foregone +conclusion. Ten thousand times better than all such absurd elaboration +is the simple statement that "His mercy endureth forever." + + +HESITATING AND HALTING. + +Some time ago I presented this argument to a Presbyterian minister, not +suspecting in the least that he was wanting in orthodoxy. He said the +argument was conclusive, and that there is no such thing as eternal +punishment. I have since spoken with many ministers on the same topic; +and in no case was there any opposition. Many are hesitating and halting +between this view and the one that has so widely prevailed. Especially +is there a natural hesitation to speak about the matter publicly. The +main question is, Is it true? If it is, it is good news indeed for our +poor, suffering world. + +I may state here that there is another possibility which, if it had been +adopted, would have avoided all necessity for punishment. I refer to the +fact that when Adam and Eve sinned, God might have cut them off, and so +avoided the hideous tale of suffering that has resulted since. Or He +might have rendered them childless, and have thus anticipated and +avoided all difficulty. Either of these measures would certainly have +been fraught with far less suffering than the consignment of so many +uncounted millions, or even one individual, to eternal torment. The fact +that any better measure was available, is a strong argument for the +ultimate restoration of the race. + +We believe that God has made a provision for all mankind, ten thousand +times better than the cutting off or rendering childless of the first +pair. When we realize that the whole race is yet to be restored, we +begin to see something of the unbounded love and wisdom that rule +through all time and all eternity. Even the suffering of the present may +be made conducive to our ultimate happiness and glory. A little farther +on we may see that sin and suffering have been permitted for a time as +an object lesson for all eternity. In view of such a possibility we feel +like exclaiming, "O, the depth of the riches, both of the wisdom, and +knowledge of God! How unsearchable are His judgments, and His ways past +finding out!" + +Very recently there came to me a new idea; and it came with such +suddenness that I can believe it was a suggestion from another Mind. I +was listening to a very able and thoughtful sermon. The theme was the +retention of the Canaanites in the land, instead of driving them out. We +read that "When Israel was strong, they put the Canaanites to tribute, +and did not utterly drive them out." The very natural and telling +application that was made by the preacher was, the many compromises with +evil that are made in our own time for the sake of gain. + + +BARBAROUS IDEAS. + +But the preacher took the ground that it was a very cruel and barbarous +thing to exterminate those nations, or to put them to the sword. He +dwelt on the barbarous ideas that then prevailed, contrasting them with +the toleration that prevails now. He said that we convert men now, +instead of killing them. He took the ground that the extermination of +those people was due to an entire misconception of the divine command. + +It struck me at the moment that such an idea was entirely contrary to +the fact. Here is the command, and the substance of it was often +repeated: "Ye shall utterly destroy all the places wherein the nations +which ye shall possess served their gods, upon the high mountains, and +upon the hills, and under every green tree; and ye shall overthrow their +altars, and break their pillars, and burn their groves with fire; and ye +shall hew down the graven images of their gods, and destroy the names of +them out of that place." + +The divine command, then, was not misconceived. We may see plainly now +its wisdom and real kindness. But Israel made an unwise and unholy +compromise. By this compromise that was made, the surrounding heathen +tribes in some cases were spared. The consequence was that there was a +constant incitement to idolatry. Again and again, Israel fell into this +sin, and paid severely for their crime. I think it is not too much to +say that had Israel inflexibly carried out the divine command, the +Jewish nation might have been the strongest in the world to-day. + +But what has all this to do with the theory of Restoration? A great +deal. In the light of that larger truth, extermination was not the harsh +measure that at the first glance it seems. It was simply the removal of +those incorrigible races to other scenes where they would have better +chances of reform; and it was the removal of a constant snare to Israel. + +Under the old idea, those heathen tribes were consigned to eternal +torment. Even for the women and children there was no escape. They were +not fit for Heaven; so they must all go to hell; that was the naked, +bald idea. Even if the children were saved, how were they prepared for +the scenes of bliss? But when we once entertain the idea of a future +process of reformation, a door of hope is opened for the worst of them. + + +A SHAFT OF RIDICULE. + +That seems to be the grand solution of what has always seemed a +barbarous proceeding. The want of such a solution has furnished +Ingersoll and men like him with many a shaft of ridicule at the +so-called merciful God of the Old Testament. This larger view shows Him +to be all He claims; that His mercy is not confined to this short span +of time; that it is from everlasting to everlasting. + +One great advantage in believing in Restoration is, that any good +influence effected on any person will have its legitimate effect in the +next life. I need to explain. There are many persons who are not +believers who yet rise to a high plane of character. But no matter how +high they may rise, if they are not Christians the old theory would +consign them to everlasting torment. No doubt, degrees of suffering are +recognized, varying with the goodness or badness of the sinner. Still, +if a person is not a Christian when he dies, the idea is that he must go +to eternal torment, be his moral character what it may. Thus, any good +influence that may be exerted upon him here is largely or entirely lost. +Even the incentive to do him good in a great degree is neutralized. An +inevitable, though it may be an unconscious, arrest, is thus put upon +every good impulse to benefit men except they are true Christians. + +But consider how different is the incentive on the Restoration theory. +In that case, you can have the certainty that any good accomplished in +this life will have its due effect in the next. A man may not be a +Christian, but he may have risen to such a high character in this life +that he will not have to pass through very severe pains and penalties in +the next. There is, therefore, every incentive to do the most and the +best we can for all men, be their character what it may, and whether +they are Christians or not. We may be sure that any good effect attained +will not be lost. + +Is not this a strong plea for good works? And is it not a strong +argument that Restoration is true? Is it to be supposed that the divine +government is based on any possibility of good efforts being abortive? +Surely, in God's perfect government of the world it is so arranged that +every good influence will have its due effect. To my mind, this +consideration makes strongly for the truth of the theory of Restoration. + +It may possibly be charged on me that all through this discussion I have +ignored divine justice. I would say that nothing could be farther from +my intention. To be sure, I have tried to magnify divine love. "God so +loved the world that He gave His only begotten Son" for the world. There +we see a depth of love that will never be fathomed. But then, He gave +His Son. There was infinite justice, too. "He spared not His own Son." +"It pleased the Lord to bruise Him." O, mystery of mysteries! The union +of infinite love with infinite justice! I believe that will be the +marvel of eternity. Let that stand, whatever I may seem to say to the +contrary. In dealing with problems that are so high, and yet so deep, it +would not be surprising if there are some apparent contradictions. Our +limited range of thought, and our poor vehicle of speech, make seeming +contradiction almost inevitable. But there will be harmony by and by. + +I would say here that in what is advanced there are some repetitions. +But often these are in new connections, and are therefore in order. +Besides, I have not been careful to avoid repetition; for I have in +view many readers to whom such topics as are treated here are +comparatively new, and by all such, repetition is needed. + +The foregoing are some, but only some, of the arguments that occur to me +in support of the theory of Restoration. It may be that in some cases I +may be considered too dogmatic on a theme which is involved in much +obscurity. But apart from the manner, judge of the matter. Is it not +reasonable? And is not the very conception of it like the rising of a +new sun in a new world? + +I have claimed that such views are reasonable. They may appear +strange--even impious--at the first glance; but the longer the mind +dwells upon them the more reasonable they will appear. + +The old view is not reasonable; and that is one of its most damaging +features. For all true religion is reasonable. In fact, religion is one +of the most reasonable things in the world. It is so in God's mind, who +sees all parts of it in all their relations. But our view for the +present is limited. We see only a part of the divine scheme. But it is a +great consolation that "what we know not now we shall know hereafter." + +Let us always remember that our highest thoughts of God's wisdom and +love are as nothing to the reality. In this regard I believe the future +has revelations that will surprise us. Oh, yes; the words will come true +by and by, in a larger sense than our poor faith can anticipate: +"Weeping may endure for a night, but joy cometh in the morning." + + + + +XVI. + + +THE CASE OF SAUL. + +Divine Methods of Reclaiming Men--"The Chief of Sinners"--Changed in a +Moment--No Violence Done to His Freedom--Yet Sovereign Power--The +Mystery of Grace--View of McCosh--Supremacy of Conscience--Sir Isaac +Newton's Alertness of Mind--Reason and Intuition--Capturing the Most +Incorrigible--Evil Environment--Suffering a Necessary Factor--Agony +of Remorse. + + +We must remember that God has ways and means of reclaiming men that we +do not see ordinarily put forth in this life. But we do see singular +exhibitions of grace and power sometimes. I have referred to the case of +Saul. Witness his conversion. He was a blaspheming, malignant +persecutor. He says he was "exceedingly mad" against God's saint. It is +said that he "breathed out threatening and slaughter." He said that he +was the "chief of sinners." Possibly that was no mere rhetoric. He may +actually have been the worst of mankind. + +But in a moment he was changed. He was utterly transformed. His +blasphemy was turned to prayer. From that day forward he would do +anything, or go anywhere, or suffer the utmost persecution, if only he +might serve Him whom he had before persecuted and blasphemed. And what +was it that effected such a marvellous change? The Lord manifested +Himself to him, and spoke to him; that was all. How we adore the grace +and power that can work such marvels! + +And in the life to come who can say but such marvels will be used, and +with similar effect? We simply do not know, but we can see that such +means can be used, and we can imagine that they will be, especially in +the case of those who had no chance before. In such a case, the period +of suffering may not need to be greatly prolonged. In other cases we can +imagine that the suffering may be long continued before the +sinner repents. + +And it is wonderful how, in the case of Saul, no violence was done to +the freedom of his will. He was no mere machine. He was simply taken +captive. He willingly, gladly, surrendered. He could say afterward, "I +was not disobedient to the heavenly vision." It was a case of divine +sovereignty combined with human freedom. It may be that we shall never +understand how these two forces unite. But one thing we do know; it is +the Lord's way, and it is marvellous in our eyes. Meantime, we take +these words of Tennyson as the best definition of the mystery that +we know: + + "Our wills are ours, we know not how; + Our wills are ours, to make them thine." + +Who can say but some such divine yet free constraint may be exercised +in the life to come? + +It will be seen that I do not think of freedom as the prime faculty of +the soul. I rather think, with McCosh, that conscience is supreme. And +why? For two reasons: First, conscience deals only with questions in the +moral realm. This gives it a peculiar dignity and sacredness. It does +not concern itself with questions of mere expediency, but with questions +of right and wrong, and discriminates intuitively between truth and +error. Yes, even in mathematical truth I think there is an element of +morality. If a man could believe that two and two are five, he would +appear to me a worse man, morally, for so believing. So then, conscience +rather than freewill is the highest quality of the soul, because it +deals with questions solely in the higher realm. + + +SIR ISAAC NEWTON'S OPINION. + +Then, as I have said, there is another reason why we think of conscience +as our highest faculty. That is, that it acts instinctively. It has a +sensitiveness of feeling towards questions of right and wrong, and of +truth and error. This seems to me to be a higher faculty than mere +reason. It seems to ally conscience more closely with the divine. We +cannot think of God arriving at conclusions by reasoning. He is +conscious of the truth without any intermediate process of reasoning. +It is said of Sir Isaac Newton that he perceived at a glance the truth +of many propositions that had to be tediously reasoned out step by step +by inferior minds. We recognize at once the superiority of such an order +of mind; and in the realm of morals it is such a faculty with which +conscience is endowed. + +Thus in both respects that have been indicated, freewill seems to occupy +a lower plane. For one thing it has largely to do with matters in a +lower realm. It concerns itself, not chiefly with higher questions, but +often with matters of the most trifling character. Its daily operation +is mainly with the commonplace. And besides, it has not the gift of +intuition but of reason, and often of conflicting reason. For such +reasons as these freewill--important as it is--must be conceived as a +lower faculty than that of conscience. Because conscience operates +solely in a higher realm, and because its operations are of a higher +quality, I think of it as a superior function of the soul. + +If there is too much theory here, consider the matter for a moment in +its practical aspect. We often see that one strong will can dominate a +weaker one, without in the least impairing its freedom. There is no +doubt that the weaker will is as free as ever. It freely yields to the +influence of the stronger will. And it may yield intelligently. It is +easy to conceive that influences may be brought to bear on it by which +it is captured, without losing a particle of its freedom. + + +THE WORST OF MANKIND. + +We may reasonably conceive, then, of Christ acting on the most +incorrigible of mankind, and entirely capturing them without in the +least depriving them of freewill. What influences He may bring to bear +upon them, who can say? What unfoldings of eternal love He may reveal +are impossible to be imagined. We can thus believe that the worst of +mankind might be captured and redeemed. I appeal to the capture of Saul +of Tarsus as an example of such a possibility. What a door of hope is +opened here for our lost race! + + * * * * * + +It may be asked why such a redemption is not effected in the present +life. Let us beware of intruding into divine mysteries. We might as well +ask why Saul was not arrested and redeemed before he made such a havoc +of the church, and went down to such a low depth of infamy. Or we might +inquire why he was arrested at all. Or we might inquire why God went to +that idolatrous people in Ur of the Chaldees, and took Abraham from +among them, and made him not only the progenitor of the chosen race, +but one of the greatest and most noble men in history. Yet God in his +sovereign pleasure took that course, leaving the rest of those heathen +people in their idolatry. And so through all the ages we see the +manifestation of God's electing favor. I say, we must beware of +intruding into the divine mysteries. To all such inquiries we can only +say, "Even so, Father, for so it seemed good in Thy sight." + + +THEY MAY YIELD SPEEDILY. + +It is well, however, to remember that the environment may be much more +favorable in a future world than here. There are many who are almost of +necessity sinners from their youth up, because of their evil +surroundings. It would be hard to expect them to be much better than +they are. But their surroundings may be entirely different in the next +life; and they may yield speedily to the better influences. We see such +effects so often in this life that we may well cherish hopes for their +larger operation in the next. No details are revealed; but we can +imagine this as a reasonable possibility. In such a case there may be +the most surprising reformations. + +It may be objected that I have taken very little notice of suffering as +a necessary factor in the process of future redemption. I may say that +I have always had it in view; but we have no details as to the nature of +it, or the duration of it, or how it will be inflicted. That there will +be suffering I have no doubt. But I regard suffering rather as +reformatory than punitive. + +Take the example of Saul, to whom we have just referred. If ever there +was a case of sudden conversion, surely we see it there. It did not take +him long to pass out of the kingdom of darkness into the kingdom of +light. But he went through a very agony of remorse. He passed through +such a horror of darkness that for three days and nights he did not eat. +Certainly, the intensest suffering accompanied his conversion. + +In the light of such facts as these we can see how possible, and how +reasonable it is to expect the most wonderful transformation in the next +life. The greatest sinners may become the greatest saints. I have taken +the case of Saul to show how such marvels of redemption may be effected +in a future life. Possibly his case is the most notable that has +occurred. And yet, who can say? From cases that we have known we can +well believe that there are thousands of such cases that have never got +into any history. But we have seen enough to warrant the belief that in +the next life there will be marvels of spiritual transformation. + + + + +XVII. + + +ETERNAL SEPARATIONS. + +An Everlasting Pang--David and Absalom--Strained Ideas of Late +Momentary Repentance--King Solomon--King Saul--The Gracious Character +of Sympathy--George Eliot's View--A strong Argument for Restoration +--Heresy of a Minister's Wife--The Minister's Orthodox View--Wonderful +Goodness of a Criminal--Where Will He Finally Go?--Our Very Imperfect +Friends--Glossing Over Their Faults When They Are Gone--Our +Instinctive Hope for the Worst--Restoration the True Solution--A Final +Era of Joy. + + +We might glance here at another difficulty which is solved by the theory +of Restoration. Apart from this theory, those who are saved we think +must have everlasting regret that friends whom they have known and loved +are not with them. Suppose those friends are annihilated. Will not the +knowledge of that fact be an everlasting pang to the friends who have +attained eternal joy? To think that those who were so dear to them were +worthy of no better fate! To think of the honor and glory which might +have been eternally theirs, which now they have forever missed! What a +joy it would be, too, to have their companionship! But that joy is +eternally forfeited. We think that if regret in heaven can be, it would +arise from the fact that those whom we hoped to meet there we shall +never see. + +Take one case as an illustration. Is it to be conceived that David would +not have an everlasting regret in regard to his son Absalom? We know how +his heart was broken when he received the tidings of Absalom's death; +yes, though Absalom was utterly opposed to him, and was trying to wrest +the kingdom from him. It is one of the most pathetic scenes in Scripture +history, when the king received the news of his son's death. We see him +going up the stairs to the chamber over the gates, and we hear his sobs +and cries, and his broken words: "O Absalom, my son, my son Absalom; +would God I had died for thee; O Absalom, my son, my son." + +Now can it be supposed that David will have no regret for his son +Absalom if he does not meet him in the abodes of bliss? The tenderness +of heart that characterized him here will surely not be suppressed +there. Will not the absence of his son be an everlasting pang? + +It may be supposed--it has been supposed--that somehow at the last +moment, Absalom repented, and was saved. We put no limit on the grace of +God; but such a supposition is entirely gratuitous. It is a far-fetched +invention to square with the idea of supposed final perseverence. The +difficulty is, to believe that Absalom died in a state of grace. How +much more likely it is that Absalom came to himself in the next life; +and that his father could endure--yea, rejoice in--his absence for a +time, knowing that the result would be everlasting reunion. + +And so with Solomon. We read of the high hopes that David cherished +about Solomon, and how Solomon so terribly declined in character in his +later life, and died, so far as the record goes, in apostasy from God. +If he is absent from heaven, will not his absence cause David an +everlasting pang? + +And so with King Saul, and many more whom we recall, both in Bible +history, and in our own experience. The unsolved difficulty stares us in +the face; but it is no longer a difficulty, but everlasting harmony, +when we believe in Restoration. + + +GEORGE ELIOT'S IDEA. + +And if the fate of extinction would thus cause everlasting regret how +much more would the knowledge that our friends are in everlasting +torment. Surely our knowledge of such a fate would be unendurable. Would +there not be everlasting distress in that world of joy? In fact it would +be no world of joy. We shall have the same nature then as now. It will +be only ennobled and purified. Certainly sympathy--which is one of the +noblest of our feelings--will be more tender and intense than now. +George Eliot said that she estimated her entire moral condition by her +capacity of sympathy. We may imagine then the horror of the situation if +we have to think of our friends as being in everlasting torment. + +Surely this is a strong argument for Restoration. We might endure, and +even rejoice in, a mild degree of suffering on the part of friends, if +we knew that such was a necessary process of purification, and that by +and by they would rise to eternal happiness. But to think of them as +being forever in torment--inflicted for punishment, and not for +purification--would be unspeakable torture. We have indeed heard of +zealots who taught that the saved would even rejoice in the sufferings +of the damned, as the effect of God's glorious justice. For the credit +of humanity we would believe that such lurid representations were rare, +and but the product of temporary excitement, or perhaps a mistaken zeal +for orthodoxy. + + * * * * * + +I was lately staying at a Presbyterian Manse. The minister was from +home, but his wife engaged me in several topics of conversation. Among +other things she instanced the case of a family some members of which +were saved, and some were lost; and she asked me if there was any means +of explaining away the agony of such a separation. Thinking she might +not be ready for a thorough discussion of the subject, I tried to +dismiss it by some casual remark. But it would not do; again and again +she returned to the point. At length I stated plainly that I did not +believe in endless torment, or eternal separation. At once, and with +evident relief, she responded that such was her own view. + +Now I think that case is typical of thousands and thousands more. They +have been brought up in the orthodox idea of eternal torment; it is +enshrined in their thought by the sacredness of childish association; +they have the conception that it is an evidence of soundness in the +faith. But by and by, when they begin to think, their heart rebels; the +idea hitherto accounted true seems opposed to every humane instinct, and +much more opposed to that mercy that is from everlasting to everlasting. +There is thus a sea of conflicting ideas, and they know not which way to +turn. My hope is, that when they read these pages they will see that a +large pan of the church has been for a long time under a dark cloud of +error, and that their humane instinct is but a dim reflection of +Eternal Love. + +The lady referred to told me that her husband's view and hers do not +agree. It is his idea, she said, that the point of view of the saved +will gradually be uplifted until it coincides with God's, and that then +they will be able to contemplate the tortures of the damned with perfect +satisfaction! And this is orthodoxy! O, for the day when this dark pall +will be lifted from the heart of the world! + + * * * * * + +Thus men have distorted the finest feelings of their nature that they +might view with complacency the eternal torments of the damned. They +really believed, or tried to believe, that such was God's feeling and +attitude; and to that divine ideal they felt that they must aspire. It +was surely hard work, and would naturally issue in a degree of +sanctimoniousness and unreality. Yet it was necessary, if the doctrine +of eternal torment were true. But the moment that doctrine is seen to be +untrue, what a change of ideal! Then it is discerned that all this +hardening process is opposed to the best that is in human nature, and +utterly contrary to the character of God. We can never estimate the +spiritual loss that it has been to mankind to have had such ideas of the +Infinitely Merciful One. + + * * * * * + +When it is once discerned that there is no endless torment, but that +suffering in the next life is a divinely appointed means of reformation, +how the mind is enlarged in the contemplation of the wisdom, power, and +love of God! Yea, and what an uplift, and what a new direction, is given +to our ideas of human perfection and blessedness! If there were nothing +else, we have surely here a strong argument for final Restoration. + +Eternal blessedness is consonant with our nature; and though details of +it are not revealed, it is reasonable to believe that it will ultimately +be attained. But eternal suffering is abnormal and repugnant. Especially +is it so as we rise in the moral scale. As a worthy ultimatum it cannot +be entertained. It is far more reasonable to believe that under the +perfect government of God, sin and all its resulting pain will finally +be done away. + +Further; it would be hard to find a case of such utter wickedness as not +to have some mixture of good as well. That gives us the reasonable hope +that ultimately the good will triumph. And sometimes we find great +goodness mixed with great evil. Just now I notice a very affecting +report in the newspaper of a criminal in whom there must have been a +wonderful mixture of good and bad. He was convicted of a serious crime, +and sentenced to three years in the penitentiary. When he was leaving +the city under arrest, and being taken on board the train that was to +convey him to the place of confinement, a number of his late companions +in crime appeared on the railway platform. They had come to bid him +good-bye. And it was no formal leave-taking. With tears and sobs they +flung their arms about his neck, and kissed him. So affecting was the +scene that the policeman in charge was utterly broken down. But the man +had to go to prison; and the chances are that the evil influences of +prison life will dissipate much of that extraordinary goodness which +must have been in him to develop so much affection. + +Be that as it may, the question must suggest itself to every thoughtful +mind, "Where will that man go should he die in the meantime?" He is far +too good for the world of woe; yet he is not fit for the better world +until his criminal propensities are eliminated. How reasonable it is to +believe in--we might say what a moral necessity there is for--a process +of development of the good, and elimination of the evil. On the +principle that what is good will survive, and that the evil will be +extinguished, we can hope for nothing less. And when we remember that +all men, and all conditions, and all worlds, are under the control of +Him whose love is from everlasting to everlasting, we may believe that +such a man's final destiny is the inheritance of the saints. + +Another argument is derived very naturally from the case of departed +friends whose spiritual condition was doubtful. Have we not known of +acquaintances who passed away, of whose spiritual condition we could +have no well grounded assurance? But the moment they were gone we became +charitable, glossed over their faults, and hoped for the best. Would it +not be a far more reasonable thing to do, to imagine them as having +passed into some purifying process, from which they would emerge in due +time? In the case of many we can believe that such a purifying process +might involve no great suffering; and we could endure the thought of it +when we believed in its glorious issue. In fact we would become more +like God Himself, who is inflicting pain every day with a view to moral +perfection by and by. + +Well do I remember spending an evening with a personal friend. He was a +man of sterling character. In his ordinary demeanor, however, he was a +very John Bull of a man; you would not think there was a particle of +sentiment in his whole composition. During our conversation, reference +was made to the case of departed friends whose spiritual condition was +doubtful; and before I knew, my friend utterly broke down and wept. No +doubt he was thinking of one in such a case. I could not at that time +offer him the consolation of the larger hope; and it is doubtful if with +his education he could have accepted such consolation. What a solace it +will be, when we can think of departed friends in whom the work of grace +was manifestly very incomplete--possibly not begun--as having gone, not +into a state of hopeless, everlasting torment--but as having passed into +a state where the work of grace will be completed. + +But speaking of the reformatory process, there is one circumstance that +may seem to indicate that it may be very long. I refer to the fact that +Satan has been so long incorrigible. I take him of course to be a +conscious personality. In the Word of God I suppose there are a hundred +references to him as a person. If you have any doubt on that point look +up the references, and I think you will be convinced. + +Now, since his temptation of Adam, and we know not how long before, +Satan has been persevering in a course of evil. Does not that fact seem +to indicate that sinners must have a long period of suffering in the +next life before they are reclaimed, if they ever are? + + +WE HAVE NO DATA. + +To this view a number of answers may be given. In the first place, Satan +is of another race; we know very little of his former history, or the +circumstances of his fall; and we know not if any means for his recovery +have been provided. In the next place, a few thousand years may be but a +span in the long sweep of his existence. Then further, he does not seem +to be in a state of suffering at present. There is a hint in the Book of +Revelation that he will be so by and by; and we know not what may be in +store for him. As intimated before, some think he will be restored; +others think he will be annihilated. With such ignorance of the +circumstances of the case, it is plain that we have no data for forming +an opinion one way or the other. At the same time, we cannot help being +in sympathy with the words of Burns; they certainly touch a chord in all +our hearts: + + "Then fare ye weel, auld nickey Ben; + O wad ye tak' a thought and men' + Ye aiblins micht--I dinna ken-- + Hae still a stake." + +As I have said, there are those who teach that Satan will be ultimately +extinguished. And they lay down that theory with great positiveness. +While there are some hints to that effect in the Word of God, it does +not seem to me that they are clear enough to warrant us in being +positive. We would hardly expect so much. It is not our business to know +much of "other world" affairs for the present. + +So far as we may judge, it would appear instead that Satan's long +continuance in sin gives some hope of his ultimate Restoration. For the +question will naturally arise: Why should God spare him so long, if He +foresees that he must be extinguished at last? Why not extinguish him at +once, and thus avoid so much temptation to evil? I am by no means +curious on such a question. I merely cite these possibilities to show +that the subject is utterly beyond us. + +It really comes to this, that on such high topics it is wise to be +reverently silent. But with the fact that we do not know, we ally the +privilege of eternal hope. So we would say with Tennyson: + + "Behold, we know not anything; + We can but trust that good shall fall, + At last far off, at last to all; + And every winter change to spring." + +If you dissent from some of the views I have advanced, I would ask you +not to be hasty in forming conclusions. It may be that after some years +you will see differently. I was myself many years before coming to +entertain these views. But they were growing on me, perhaps +unconsciously, and at length they took this pronounced form. It may be +so with you. The ideas which you entertain now may be perhaps the result +of early training as much as of patient study. Let us ever look for +divine guidance. We have the promise. "Ye shall know the truth; and the +truth shall make you free." + + * * * * * + +I cannot but forecast the new era of joy that will come to the world +when the doctrine of Restoration is generally accepted. It will be like +a burst of sunlight from behind a dark cloud. The world is sad; and I am +convinced that one cause of its sadness is the dark view of endless +torment that has so long prevailed. The view, from long habit, may be +held almost unconsciously; but the dark shadow of it has cast a heavy +gloom over human life. What an uplift all hearts will have, what a +radiance of joy will be infused into life, we can now but dimly +anticipate. Then we can adopt the dictum of Browning, and it will be no +cheap optimism: + + "God's in His heaven; + All's right with the world." + +After all, that is only our poor human way of expressing the majestic +thought, "The Lord God omnipotent reigneth!" + + + + +XVIII. + + +NOT REALLY BELIEVED. + +Present Enthusiasm for Missions--Former Lassitude--The Basis of +Missionary Enterprise--Supposed Damnation of the Heathen--If Really +Believed, Would Drive Us to Frenzy--Ministers' Monday Meeting +--Pretence Cuts the Nerve of Enthusiasm--Restoration the True Incentive +--Effective Because Reasonable--Torment Not Really Believed--The Heart +Often Truer Than the Head--Necessity for Preparatory State--Could not +Have Details Revealed--Orthodoxy of the Torment View--Trying to +Believe It--Be Not Afraid of the Truth--Extreme Calvinists Signally +Honored--The Reason Why--Our Innate God-given Convictions--Meagre +Expenditure for Missions--Tacit Acknowledgement That Endless Suffering +Is Not Believed. + + +Would not the doctrine of Restoration, as I have tried to commend it, +cut the nerve of enthusiasm for missions? No, I think not; but it would +provide a saner basis for them. For what is the true basis of missions? +Is it not the command of our Lord to preach the Gospel to +every creature? + +That the command extends down to our own time is clear from the fact +that the disciples were commanded to go into all the world. They could +not do so in their own time; so the command extends to their followers. +Moreover, Christ said he would be with them until the end of the world. +But they were not to continue to the end of the world; so the command +was intended not only for them but those who would succeed them. Thus +the duty comes home to the Christian church now, and cannot be evaded. + + +INCREASED INTEREST AND SYMPATHY + +And all the Christian churches are agreed that this duty has been laid +upon them, The churches are alive to this duty as they never were +before. And this is one of the most hopeful signs of the age. It does +seem at times as if society were getting worse at the core; yet in +regard to sympathy and helpfulness, especially in regions remote, it is +certainly improving. And this increased interest and sympathy relates +both to the bodies and the souls of men. This age has witnessed marvels +of kindness and enterprise that would have been impossible only a few +years ago. + +Surely it is time. It must be confessed that the church in general has +been very slow to take up the subject of missions with any zeal. There +was great activity in the first century of the Christian era, and a +little later. If it had only been sustained until the present time, +possibly the whole world would have been evangelized. But there was a +deplorable lapse of interest and of effort. And it was long continued. +We might say that for sixteen hundred years the church was almost +indifferent on the matter. But now there is renewed enthusiasm and +enterprise. + +This long lapse of interest should certainly make us moderate in our +interpretation of Scripture. Here were the Saviour's words, clearly +before the eyes of the church for sixteen hundred years; and it seems we +did not see or hear them. He commanded us--and it was one of his last +commands--to preach the Gospel to the world. But we took almost no +notice. The world might have been dying in heathenism, but we seemed not +to care. We had not the spiritual alertness to realize that the words of +Christ had any application to ourselves. Such torpor of spiritual +understanding and sentiment, I say, ought to keep us from being unduly +positive, or self-assertive, in our interpretation of Scripture. Happily +there is renewed interest now; and in this all the churches are agreed. + + +WHAT BECOMES OF THE HEATHEN? + +But what is the basis of all missionary enterprise? I have said that it +is the command of Christ. It is not necessary to believe that the +heathen who do not hear the Gospel are lost. There were certainly some +heathens who were not far from the kingdom of God. The possibility of +men being raised to such a high spiritual level, even without the +Gospel, gives us a hint of the ways and means that God can use for the +ultimate salvation of the heathen world. + +And it is to be noted that Christ made no special appeal to us in order +to evoke our enthusiasm for the heathen. He gave no hint that there is +but the one alternative of damnation if they do not receive and accept +the Gospel. He had evidently no morbid hysteria on that ground. He +simply gave the command; and that ought to be sufficient. He knows what +possibilities of grace are in reserve; but that was not the time nor the +place to speak of them. + +Besides, if we could realize that every heathen who does not hear and +accept the Gospel is doomed to eternal fire, the thought would drive us +to frenzy. We cannot bear the thought of a person, though he were an +enemy, being even burned to death. In such a case, there would be a +crowd of ardent sympathizers, though it were known that their sympathy +would be unavailing. Failing all relief, there would be sighs, and +groans, and prayers on every hand. It is not possible to witness unmoved +such a scene of suffering. And it lasts but a short time. But the +supposed case of the heathen is endless agony; and it does not move us. +The only conclusion is that it is not really believed. We may think we +believe it; we may count it orthodox to believe it; but if we did really +believe it, it would drive us to insanity. + + +A QUASI ENTHUSIASM. + +Therefore any argument drawn from the supposed damnation of the heathen +is unreal. We may stir up a quasi enthusiasm; we may be moved for the +time; but we are not by any means moved to the level of the fate which +we deplore. If we really believed it, as so many profess, we would spend +our last dollar, and make all but superhuman efforts, to take the Gospel +to the heathen. But instead of that, we are content to hear at long +intervals a few points of information from the minister, take up a +collection for Foreign Missions, to which perhaps we contribute a few +cents or dollars, and then dismiss the whole matter from our minds. + +Some time ago I was present at a ministers' Monday morning meeting. A +brother read a paper on Foreign Missions. He and his congregation are +noted for their enthusiasm and liberality in that sphere. When he was +making his plea for increased liberality and enterprise, he pictured the +heathen dropping into eternal torment one by one--I think at the average +rate of one every minute. When he had done there was a period of +profound silence on the part of the brethren who were present. I saw +that many of them were confused. They could not in their hearts endorse +the brother's argument; and it would be unorthodox to contravene it. + + +COULD NOT REST IN THEIR BEDS. + +It will thus be seen that the church is in a very unsettled position on +this question. Good men are trying to believe what in their hearts they +repudiate. They think it a sign of soundness in the faith to believe in +the doctrine of eternal torment. If they really believed it they could +not rest in their beds at night, nor follow their usual avocations by +day. But happily they do not really believe it. + +Thus the theory of eternal torment has this everlasting drawback that +men will not believe it. It may be, and has been, accounted the orthodox +view; and men may try to believe it, but as a matter of fact they do +not. To think that a person will suffer forever, and ever, is beyond +actual belief. Just think for a while of torment without end. Lengthen +out the time in your imagination, and when you have reached the utmost +stretch of imagination, then think that eternity is only beginning, and +that through eternal cycles of aeons it will go on forever and ever, +and ever. + +It used to be a favorite method of illustrating the eternity of torment +to suppose that after a million of years one grain of soil were taken +from the earth; then after another million of years, another grain; then +after another million of years, another grain; and so on until the +whole of the earth had disappeared; then repeat the proceeding ten +thousand millions of times; and then eternity would be only beginning! +Imagine, if you can, a soul in torment all these uncounted ages; and +then think of the process being repeated over and over again, without +end, without end, without end! No man can believe it. + +But if you tell him he is to suffer until he is reclaimed, he can +believe that; it comes easily within the scope of his imagination--yes, +and of his reason too. Hence it will have more effect on a man's +conviction, and will produce a greater influence on his life, to be told +that if he dies impenitent he will suffer until he repents, and +is reformed. + +Now when we consider the natural affinity which the mind has for truth, +and when we recognize the impossibility of believing in endless torment, +we have a strong presumption that the theory is not true. At all events, +in the present unsettled state of the question would it not be a +wholesome thing to take the more limited view of suffering, and have men +believe it in their inmost souls, rather than the view of eternal +torment, with a hesitating, half hearted presentation of it, and +consequently without producing genuine conviction? This is a serious +question; let all serious minds ponder it. + +The want of candor in expressing definite conviction on this subject +seems to me to be a formidable barrier to church union. The following +article of mine on this point lately appeared in _The Homiletic Review_: + +The contemplated organic union of the Presbyterian, Methodist, and +Congregational Churches in Canada has not yet been consummated. One +thing that involved some delay has been the discovery of a basis of +doctrine that would suit the three churches. At length such a basis has +been formulated. It contains one statement, however, which I am rather +surprised to see. It says that the doom of the finally impenitent will +be "eternal death." Now what does that mean? Might it not be honestly +taken to mean two very different things? Might it not be taken to mean +"eternal torment" or "eternal extinction?" The manifest ambiguity of +such a statement would seem to me highly objectionable. I quoted the +phrase to two thoughtful friends, and asked them what it meant. They +made a long pause, and said they did not know. + +If the phrase has been adopted on purpose to make it the expression of +the two views referred to, such a course is surely wanting in candor and +honesty. To be sure it is a Scripture phrase; but inasmuch as it is +taken to express two very different views, it ought not to be adopted. +By all means let us be clear and simple and straightforward. + +There has been too much vagueness on the part of preachers on this +most solemn theme. Lately I heard a preacher speaking of unsaved men as +"miserable failures, going out into the darkness." Now what did he mean? +Either he has no definite idea himself, or he judged it unwise to +express it; or he was afraid to express it. Does not such a statement as +I have quoted pander directly to infidelity? + +Surely the time has come when we ought candidly to recognize that on +this question there may be a legitimate difference of opinion. There are +men whose godliness and ability are beyond all question, who hold +diverse views on this matter. Whether it be the theory of eternal +torment or extinction or Restoration that is held, let us concede all +honor and confidence to the men who hold it. The more of that spirit we +really possess, the sooner will the divine light break upon our souls. + +With regard to a basis on which conscientious men can really unite, is +it well to go so much into detail? Mere creeds will never conserve the +truth. Men will think, whether we will or no; and men will have diverse +views. Do we not put a premium on dishonesty by constructing a creed for +all details, and expecting men to subscribe to that creed? Have we not +had too much of that in the past? A noted official in the Methodist body +told me lately that he does not believe in eternal torment, but that if +it were known, he would lose his position. But eternal torment is in +the Methodist creed, and he had profest his adherence to it. It is so +with many Presbyterians. I have spoken privately with several, and not +one profest to believe in that doctrine. But we say, "Truth is mighty +and will prevail." Yes, I believe it will; but it would surely prevail +faster if we were always loyal to it. Besides, is there anything that +makes more directly for the degeneracy of character than such evasion? + +To avoid all peril of this kind, how would it do to take for a basis of +doctrine this simple statement, "I believe the Scriptures of the Old and +New Testaments to be the Word of God?" Or, "I believe the Scriptures of +the Old and New Testaments to contain the Word of God?" Then, with +further "light breaking from God's holy word," we would not need to +expunge anything from our creed, or add anything to it. + +Lately I heard a most fervid appeal on behalf of missions. But the +speaker really gave no worthy, definite incentive, by which the appeal +would be made effective. He gave no hint whatever as to the fate of the +heathen if we failed to Christianize them. He did not say they would +have to pass through pains in the next life necessary to their +reformation. Nor did he say they would be extinguished at death, or some +time after. Nor did he say they would drop into eternal fire. Any of +these three possibilities if duly presented, would be more or less an +incentive to action. But he simply referred to the heathen being saved +in some vague way, which almost meant nothing. The nerve of enthusiasm +for missions is cut if the appeal cannot be enforced by some definite +incentive to action; but usually there is no such incentive advanced. +There is no doubt or hesitation as to the positive part of salvation; +but as to the negative part of it there is no clear-cut deliverance. + +The presumption is that there is usually no definite conviction. In the +evangelical churches there is some faint survival of the doctrine of +endless torment; but the preacher rarely or never presents it; it may be +because he does not really believe it; or because he knows that the +people will not believe it. I say, would it not be better to present the +idea of Restoration, and present the view strongly, with a pronounced +accent of conviction? Not only is such a course in my view required by +the claims of honesty, but the effect would be better beyond all +computation. + +I have just referred to the incentive that we have to impel us to a +world-wide Evangelization. We have seen that the command of Christ was +practically unheeded for many hundreds of years. We can imagine that the +church will never again lapse to that low level of insensibility. + +But, along with the command, we have a worthy incentive in the doctrine +of Restoration. If we can only realize that by faithful missionary +effort the heathen will require a pruning and development when they pass +out of this life, will not that be an effective and worthy incentive to +the best efforts of which we are capable? + +It may be thought by some that the old doctrine of endless torment would +be more effective as an incentive. At the first glance it may appear so. +What could be more effective than the warning that men will drop into an +endless hell if they do not receive the offers of grace before they die? +That was relied upon formerly. It was thought that no other warning +would have such force. But as a matter of fact it failed, except that in +some cases it produced a temporary panic. And why did it fail? Simply +because it was not heartily believed. Men might think they believed it; +they might try to believe it; they might think it orthodox to believe +it; but as a matter of fact they did not believe it. If they had, they +would have moved heaven and earth to avoid such a doom, both for +themselves and others. + +The doctrine of Restoration has no such disadvantage to contend with. It +is credible in the highest degree. It is an urgent incentive, and a +reasonable one. If a sinner goes out into the next life unreconciled to +God, there must be a terrible looking for of judgment. He will be +reclaimed; but the age-long pruning he may have to undergo is a fearful +thing to contemplate. If he knew his Lord's will, and did it not, he +will be beaten with many stripes. + +There is nothing incredible to him in that. He sees the reasonableness +of it. An appeal of that kind will move him, when any picture of hell +fire will have but a small effect. I believe this is the standpoint to +which the churches will have to come. + +In corroboration of the idea that even Christian people do not believe +in eternal torment, I would say that lately I met a lady, and I inquired +the latest news of her friend who had slipped and broken his leg. She +said that she had just come from the hospital, and that he was dying. +She added that it would be a relief when he was gone, for he would then +be out of pain. + +Now this lady is a member of a church that professes to believe in +eternal torment, but she had no idea of her friend going into +everlasting suffering when he died. He made no profession of religion; +but that circumstance seemed to give her no concern. Is not such the +general feeling? And thus it is that many practically repudiate their +own creed. They hang on in theory to the doctrine of endless suffering, +because it is in the creed of the church; but practically they deny it. +Would it not be far better to believe steadfastly in a state of +discipline and purification? Would not that be a much better incentive +to prepare for the end of life, than the half heathenish idea that there +is nothing whatever to fear? As a gentleman said to me lately, when +speaking of the Roman Catholic fear of Purgatory, "The Methodists and +Presbyterians would need some kind of purgatory too." + +It may be objected that no details are revealed of such a preparatory +state; and some may be so foolish as to think that this is an argument +against its existence. I have surely only to remind you that neither +have we details of the blessedness of heaven. In fact we could not have +such details. That would probably involve a great deal of the history +and condition of other worlds, which would be utterly confusing to us at +present, and would serve no good end. We have enough to stimulate hope, +but not enough to pander to curiosity. + +That the advocates of eternal torment have no really deep conviction of +its truth, let me also give a quotation that I have just met with: + +"That its advocates themselves have little or no faith in it is very +manifest from the fact that it has no power over their course of action. +While all the denominations of Christendom profess to believe the +doctrine that eternal torment and endless, hopeless despair will +constitute the punishment of the wicked, they are all quite at ease in +allowing the wicked to take their own course, while they themselves +pursue the even tenor of their way. + +"Chiming bells and pealing organs, artistic choirs, and costly edifices, +and upholstered pews, and polished oratory which more and more avoids +any reference to this alarming theme, afford rest and entertainment to +the fashionable congregations that gather on the Lord's day, and are +known to the world as the churches of Christ and the representatives of +his doctrines. But they seem little concerned about the eternal welfare +of the multitudes, or even of themselves and their own families, though +one would naturally presume that with such awful possibilities in view +they would be almost frantic in their efforts to rescue the perishing. +The plain inference is that they do not believe it." + +Then follows a reference to the "Mental Bias" of the early translators, +as accounting for their erroneous translations, because they were just +breaking away from the old papal system. Then the later translators are +scathed for what the author calls "duplicity and cowardice" in +continuing such errors. + +Consider, too, that we are God's own children. This is no mere figure of +speech. We are as truly God's children as our children are our own. If +our children are evil, it is our glory to reclaim them. No matter how +bad they are, we could not bear the thought of even one of them being in +torment. But according to some, God can bear the thought, can even +exult in it--that myriads of His children are in torment of the most +horrible kind, and that for ever and ever. And it is conceived that this +is so, notwithstanding the story of the Prodigal Son! + +More than that, we hear the Father sighing out of His heart the broken +words, "O that they were wise, that they understood this, that they +would consider their latter end!" Yes, and we see Christ weeping over +the doomed city, and we hear His pathetic words. "If thou hadst known--O +if thou hadst only known the things that belong to thy peace!" And yet +God is conceived of as contemplating with equanimity the everlasting +torment of His own children. + +Happily, however, men do not really believe in eternal torment. They may +try to do so; it may seem orthodox; they may profess their faith in it; +but their heart is often better than their head, and they do not really +believe it. On this point, I will transcribe a paragraph from Rev. +Arthur Chambers. It is so true, and so well expressed, that it will +commend itself to every candid mind. He says: + +"Thank God for the happiness of humanity! Man's intuitive instincts are +better than his formulated creeds. The hope is secretly cherished that +the grace of God, because it is the grace of an infinite Being, must and +will operate beyond the limits defined by a narrow theology. No +Christian, however staunch to the pitiless teaching of the school to +which he belongs, ever brings himself really to think that any one +beloved by him in the World Beyond is irretrievably lost. His creed, +perhaps gives him no hope in regard to that one who dies without +religion; but his own heart refuses to surrender its hope; and so he +keeps his reason, and his faith in God." + +I know there are those who accept the doctrine of Restoration, who yet +think it an unsafe position to take in the case of some. They cite the +case of parties who having accepted the larger view, drift into +infidelity. The reason given is, that the doctrine of endless torment +has been so long identified with orthodoxy that when that doctrine is +surrendered, the vital doctrines of Christianity are in danger of going +along with it. + +But I do not think we need have any grave fears of that kind. For one +thing, we ought not to be afraid of truth having an evil influence. On +the contrary, it is a sanctifying power. Hence our Lord's prayer. +"Sanctify them through Thy truth; Thy Word is truth." So if a man drifts +into infidelity it is not the truth that leads him there. I imagine it +is half truth that leads him astray; and a half truth is often really a +falsehood. So if a man takes up the idea of Restoration in a careless or +flippant spirit, thinking chiefly of it as a happy escape from +punishment, it is a half truth; to him it is really a falsehood. But let +him consider also the facts by which the idea of Restoration is +sustained; let him be imbued thoroughly with these; and I think there +will be little chance of him drifting into infidelity. I think on the +contrary he will be far more devout. He will be let into such views of +the wisdom, love and power of God as will more than offset any tendency +to rationalism. + +Besides, we know not what punishment, either in duration or intensity +may await sinful men in the next life. We do not claim that suffering is +abolished. Very far from that. We only claim that it is not of endless +duration, and that it is of a reformatory character. If a man is +thoroughly imbued with such ideas, he will be very far from being a +sceptic. He will realize that the truth is a sanctifying power. + +On this basis you give him something that he can really believe. You can +tell him that he must suffer until he surrenders. He can believe that +thoroughly. It appeals to his reason. But if you tell him that whether +he surrenders or not, he must suffer forever and ever and ever, without +any hope of release through all eternity, he does not really believe +that; it is entirely beyond him; and it makes but a slight impression. +The truth is the main thing; and the truth is divine; yes, divine; both +in its nature and effects. + +We have to remember, too, that there is such a thing as turning the +grace of God into lasciviousness. The German proverb that the best +things may become the worst, is along the same line; but it is +commonplace compared with the trenchant words of Jude. According to him, +even "grace" may become "lasciviousness." We have there a solemn +warning. It does seem to me that really worthy thoughts of God are not +compatible with the idea of endless torment. + +In favor of the doctrine of eternal torment, it may be claimed that God +has signally honored many men who hold, or have held, this view, and +that therefore that view is the correct one. In the matter of revivals, +especially, were not such men signally owned and honored? Witness the +earlier Methodists, and later the Salvation Army. Especially think of +Mr. Finney, under whose ministry there was a mighty revival. + + +ENCUMBERED THOUGH IT BE. + +But there are two or three facts that ought to be remembered in this +connection. One is, that God is often pleased to own even a small +modicum of truth, encumbered though it be with a great deal of error. +Such may have been Finney's case in particular. He preached the Gospel; +that was the secret of his genuine success. Men were simply frightened +by his lurid descriptions of hell. So extreme was he in this respect +that strong men trembled, and Finney had to be pulled by the coat tails +that he 'might go no further. So it was not his awful descriptions of +the lost that were so blessed. It was the modicum of Gospel truth, +presented with great earnestness, that really told. + +Let me give two examples of the same principle from New Testament +history. There was a certain Jew named Apollos. It is said of him that +he was "mighty in the Scriptures," that he was "instructed in the way of +the Lord," that he "mightily convinced the Jews." Yes; but at the same +time he "knew only the baptism of John." Great as that man was, he was +taken in hand by those obscure Christians. Aquila and Priscilla, who +"expounded unto him the way of God more perfectly." The truth he had was +encumbered for a time with a great deal of error; but it was owned and +blessed notwithstanding. + + +WANT OF PROPORTION. + +A more notable case was that of Peter. You remember his glorious +response to our Lord's challenge, "Whom say ye that I am?" Peter +promptly and gladly responded, "Thou art the Christ, the Son of the +living God." By that confession, Peter has covered his name with +immortal honor. You remember, too, his sermon on the day of Pentecost, +when three thousand men were converted. You recall also that sermon a +little later when the converts numbered five thousand. Yes; but the man +who was thus owned and honored really believed that the Gospel was for +the Jews alone. Notwithstanding all his advantages, he was really a +subject of that delusion. And he continued so for some time. Three +miracles had really to be wrought to convince Peter to the contrary. +This want of proportion in the man's illumination is really marvellous. +It goes a long way to explain many revivals since that time. + +Thus, Peter--grand apostle though he was--and notwithstanding that for +three years he had been the bosom friend of Christ--had very narrow +views as to the intended scope of the Gospel. He believed that the +Gentiles were common and unclean; and it took, first a vision, and then +a miraculous experience, to cure him of that insular idea. But he was +cured, and never went back to his former contracted ideas. + +So, it seems to me, the Christian World of to-day needs a vision along +the same line; but larger. They have to take in the millions of +un-Christian people in Christian lands, together with the uncounted +millions of heathen during all time; and they have to learn that from +the divine standpoint not one individual of them all is common or +unclean. We believe that every one of them is destined for glory, and +honor, and immortality. It may take a long time, and methods which as +yet we know nothing of, to work out that glorious issue; but we cannot +conceive of anything less as being worthy of eternal wisdom, power, +and love. + +From this point of view there can be no uncertainty about the end. +Whether we think of God as desiring the highest character and happiness +of His creatures; or whether we think of the means that Christ has used, +and is using, to secure that end; or whether we think of the capacity of +man for attaining the highest and the best--we can have no doubt that +suffering will ultimately be done away, and that God will be all in all! +That is, everything in everybody! Let us try to realize it. It is no +mere golden dream. + +I heard lately of a boy in Chicago under whose addresses people were +being continually converted; and it was said there was nothing peculiar +about his addresses but want of grammar. It is thus that God often +chooses the weak things of the world to confound the mighty. The mere +fact, then, that successful revivalists believed in the old theory of +eternal torment, is no proof, nor even an indication, that it is true. + +What a recoil we experience now when we read Jonathan Edwards' appalling +description of sinners in the hands of an angry God! Even our beloved +Spurgeon fell into this most horrible mistake. In all such cases it was +logical enough. These men were but honestly following up the necessary +result of their creed. Yet it may be well to quote Spurgeon's own +words, that we may see what the old doctrine infallibly leads to. He +says: "When thou diest, thy soul will be tormented alone. That will be a +hell for it. But at the Day of Judgment, thy body will join thy soul, +and then thou wilt have twin hells; thy soul sweating drops of blood, +and thy body suffused with agony. In fire, exactly like that we have on +earth, thy body will lie, asbestos-like, forever consumed, all thy veins +roads for the feet of pain to travel on, every nerve a string, on which +the devil shall forever play his diabolical tune of hell's +unutterable lament." + +No doubt such descriptions are awful. But are they not reasonable, if +eternal torment is true? It is no use to turn away awe-stricken from +such details; they are quite in harmony with the main idea of torment. +Get the main idea right, and all such details will disappear. In fact, +they have largely disappeared now. Why? Because the main idea is really +disbelieved. Yes, disbelieved, though it is confessed. Surely, this +disloyalty to what in our inmost souls we believe to be the truth is +disloyalty to the Spirit of Truth. + +Spurgeon's words are horrible enough; but they are far exceeded by +others. Take the case of the Rev. J. Furniss, in a book of his on the +"Sight of Hell." This author would be fiendish, if he were not silly. +Here are his words: + +"Little child, if you go to hell, there will be a devil at your side to +strike you. He will go on striking you every minute forever and ever +without end. The first stroke will make your body as bad as the body of +Job, covered from head to foot with sores and ulcers. The second stroke +will make your body twice as bad as the body of Job. The third stroke +will make your body three times as bad as the body of Job. The fourth +stroke will make your body four times as bad as the body of Job. How, +then will your body be, after the devil has been striking it every +moment for a hundred millions of years without stopping? + +"Perhaps at this moment, seven o'clock in the evening, a child is just +going to hell. To-morrow evening at seven o'clock, go and knock at the +gates of hell, and ask what the child is doing. The devils will go and +look. They will come back again, and say, The child is burning,' Go in a +week and ask what the child is doing. You will get the same answer, 'It +is burning,' Go in a year and ask. The same answer comes, 'It is +burning.' Go in a million years and ask the same question. The answer is +just the same, 'It is burning in the fire!'" + +This is lurid enough; but is it not logical? It does seem to me that in +this as in many other instances there is a great want in the popular +imagination. Men will think it reasonable to believe in endless +suffering; consider it even a sure sign of orthodoxy; sometimes speak of +it glibly; but when the idea is drawn out into detail, they will shrink +back from the detail in horror. + +The fact is, that the theory does not bear to be presented in detail; +when it is, even its supporters are horrified. Yet the most lurid +details are strictly logical. For there is no conceivable detail of +agony to be compared with that of its eternal duration. The most +dreadful suffering that can be imagined pales almost into insignificance +compared with the idea of endless--endless--endless duration. Even a +mild discomfort, if eternally prolonged, infinitely surpasses in amount +the most fearful suffering that has an end. But men will accept the +theory of endless suffering almost as a commonplace, yet recoil with +horror from any presentation of it in detail. + +The fact that it does not bear to be even thought of in detail goes a +long way to discredit the whole theory. A little development of the +imagination here would be more effectual with the majority of men than +all the logic in the world. And let us not think that imagination is +some kind of a wild and exuberant offshoot of pure reason. No; it is a +God-given faculty, and of a quality almost divine. As Ruskin says, "It +is the greatest power of the soul." + +Just think for a moment that sane men and kindly men could really +believe in the lurid descriptions which I have quoted! Yet this passed +for orthodoxy! Is it not a marvel that men ever believed it, or tried to +believe it? Only think of infinite love, infinite power, and infinite +wisdom, combining to accomplish such a result! It is almost beyond +belief that men of ordinary feeling, and with the Bible in their hands, +ever tried to believe it. For the truth must commend itself to the heart +as well as to the mind. If it does not, we ought to be on our guard. + +On this most serious aspect of the case, I quote from Carlyle. He says: + +"What the light of your mind, which is the direct inspiration of the +Almighty, pronounces incredible, that, in God's name, leave uncredited; +at your peril do not try believing that." + +It will be seen that what I have elsewhere called an "affinity for +truth," Carlyle calls the "direct inspiration of the Almighty." There is +no contradiction. The one phrase notes the effect of our intuition; the +other recognizes its origin. At all events, this mental and moral +repugnance to the theory is a strong indication that it is not true. + +On this most serious aspect of the case, let us pause for a moment +longer. The more our mind dwells on it the more pronounced is our +conviction that it is not true. Just think of one soul being consigned +to everlasting torment. Through ages and ages interminable, to be +succeeded by other ages forever and ever, the agony is prolonged, with +the absolute certainty that forever and ever there will be no release or +mitigation. + +Would not the very thought of such a fate drive us insane? Surely it +would; yes, though the supposed criminal had committed the most +atrocious crimes, and though he had done us the worst conceivable wrong. +But here we are, giving our minds to business, our hearts to pleasure, +and our nights to sleep, yet all the while professing to believe that +one of our fellow creatures, perhaps one whom we have known, it may be +one whom we have loved, is in everlasting torment. Yet if a stranger was +confined in a burning house, we would make the most frantic efforts to +relieve him; and if we failed, the very memory of his fate would be +painful to us all our days. + +But the case we are trying to imagine is very different. He is no +stranger, but one with whom we were acquainted; perhaps one of our own +family; possibly one whom we have loved as our own life. And he is not +suffering for a few minutes only, but forever and ever, without any +possibility of relief. Yet we go about our business or our pleasure +without giving him a thought. Is there not a strong presumption that +deep down in our souls we do not really believe that he is in eternal +torment? We may try to believe it; orthodoxy may tell us that it is +true; but do we really believe it? Our innate, God-given conviction may +turn out to be nearer the truth than our creed. + +And let it be remembered that the supposed torment is eternal fire; +yes, eternal fire. We may conceive of the fire as being changed somehow +to suit our spiritual condition; but not less is it eternal fire. And we +calmly think of such endless fire as a possibility! + +Yet we have thought of but one person as enduring such a fate. But if it +is the portion of even one, it must be so for countless millions. For +millions have lived and died in heathenism, and millions are dying in +heathenism now. Other millions in Christian lands are passing away in +practically the same condition. And all of these are our brothers and +sisters of the human race. By far the great majority of them had no +chance of hearing the joyful sound. Yet some of them rose to sublime +heights of character. And yet they are all consigned to this holocaust +of everlasting fire! + +Consider also that the Being who is thus supposed to deal with these +uncounted myriads is a Being of mercy inconceivably tender; of a love +that is from everlasting to everlasting; of a wisdom that is infallible; +of a power that can use any means for the execution of His will. Then +ask yourself this question, and answer it truly from your own soul: Is +it possible to believe that such a Being has nothing better in store for +His own children? Surely, surely, such a fate as we profess to believe +must have had its origin in the heart and brain of a fiend! That it can +be seriously entertained by devout and reasonable men we think must be +accounted for on these grounds, that it comes to us with the stamp of +orthodoxy, and that it is not candidly examined. Otherwise, to every +sincere and candid mind, and to every heart that has any genuine +feeling, it would seem revolting and incredible. + +With regard to the possibility of a man trying to persuade himself that +he really believes with mind what he utterly repudiates with his heart, +I have already quoted some very trenchant words from Caryle. In another +passage, he speaks of "the most orthodox of mortals making the impious +attempt to put out the eyes of his mind, to persuade himself to believe +that he believes." Then, he says: "Away with it; in the name of God, +come out of it, all true men." + +Such forced complacency in the knowledge that loved friends are +consigned to hopeless torment, is repugnant to our humanity; yes, and +most repugnant when humanity is at its best. On such themes some people +do seem to lose their common sense and common feeling. If there were +nothing else, such outrageous conceptions ought to be enough to +discredit the whole theory of eternal torment. But we can endure the +idea of temporary separation, when we know that such separation is +necessary, and that it will issue in everlasting reunion. + +As to the sincerity of our professed belief that thousands of the +heathen are every day dropping into everlasting fire, let me give a +diagram which I have just met with, showing the relative expenditure in +the United States for various commodities per year; and the amount +contributed for Foreign Missions. And yet, this is a liberal showing for +missions, compared with that of many other Christian countries. + +================================================================= Liquor +===================================== Expenditures for Meat +=================================== Tobacco, Cigars, Etc. +================================= Bread, including Flour and Meal +=============================== Iron and Steel +============================== Dairy and Egg Products +=========================== Sawed Lumber +========================= Cotton Goods +======================= Boots and Shoes +====================== Woolen Goods +=================== Sugar and Molasses +================= Fruit +=============== Public School Education +============= Furniture +=========== Tea and Coffee +== Salaries of Ministries += Foreign Missions + +Now, will any person pretend that we are sincere in our professed +belief that the heathen are dropping by the thousand every day into +everlasting fire? Surely, if we really believed that, and if we believed +that there is only one way of averting such a fate, we would move heaven +and earth to avert it. The common-sense inference is, that we do not +really believe it. We may flatter ourselves that we do; long usage may +aid the deception; but let us be honest with ourselves, and see how the +case really stands. We may think that it would never do to drop the +traditional attitude; but let us be sure of this, that self-deception +can never be an aid to true religion. In this as in all things, let +truth have the right of way. + + * * * * * + +I have just seen an extract from a Canadian Journal which speaks for +itself. Here it is: + +"To enter Canada costs a Chinaman $500. Last year thirteen hundred and +eighty paid the tax, the treasury of the country receiving from them +$690,000. _The Missionary Witness_ makes the statement that combined +contributions of the Christians of Canada for the evangelization of +heathen nations was only about half as much as the Chinese paid for the +privilege of living in Canada. It asks, Is it not amazing that in +prosperous Canada 1,380 men cannot be secured who will voluntarily tax +themselves to send the Gospel to heathen lands as much as 1,380 +heathens are taxed by us to land on our shores? The love of Christ +constraineth us! How much?" + +Have we not here a practical acknowledgment that the idea of the heathen +dropping every moment into endless fire is not really believed? + +As I say elsewhere, this revulsion of heart and mind is a strong plea +that the doctrine is not true. And it is a fearful thing to quench that +inner light. I have already quoted Carlyle's trenchant words on this +point. But I have just now met with another saying of his of still more +scathing intensity; and I would ask you to ponder his words well. He +says: "What is incredible to thee, thou shalt not, at thy soul's peril, +attempt to believe. Elsewhither for a refuge, or die here. Go to +Perdition if thou must--but not with a lie in thy mouth; by the Eternal +Maker, no!" + +To be sure, such courage and candor might cost dear. Some years ago +there was an able and conscientious minister of the Canadian +Presbyterian Church who took the risk of being candid. He was a most +lovable man; able, eloquent, active, helpful, humorous, candid, tender, +devout; in fact, possessed of nearly every desirable quality. But he had +the larger hope; and one day he unguardedly gave expression to it in the +words of Tennyson: + + "O yet we trust that, somehow, good + Will be the final goal of ill--" + +and so on. Immediately he was a marked man, and the question was not +allowed to settle until he was placed on trial for heterodoxy. There was +considerable turmoil and excitement; but ultimately some kind of a +compromise was reached by which his orthodoxy was vindicated. He told me +that if he were once out of the church of which he was then minister, he +could get no other. I suppose he meant that he could not accept the +standards of the church; and of course that attitude would debar him. + + +SOUNDNESS IN THE FAITH. + +At the same time it is but right that the Church should protect its +soundness in the faith by some form of subscription. The trouble is, +however, that the form now in force is subscribed to with reservations. +Then what reservations? They are not defined; so it comes to this, that +each subscriber makes his own reservations. + +As evidence that such is the case, I may say that no minister in the +Presbyterian Church of Canada, with whom I have spoken--and I have +spoken with many--really believes in endless torment. Yet that doctrine +is clearly stated in the Confession of Faith which ministers formally +accept. The corrective of such a state of things in my opinion would be +the adoption of a simple evangelical creed that men of the most diverse +views on other matters could honestly accept. + +Even in reference to the manner in which the creed is accepted in the +Presbyterian Church of Canada, there seems to me to be a want of candor. +When a minister is being received, or installed in a charge, he is asked +if he is prepared to sign the Confession of Faith. He is not asked to +sign it then and there. To express his willingness to sign it does not +seem to be so much of a tax on his candor as actually to sign it. Such a +proceeding seems to me to put somewhat of a premium on insincerity. It +is well known that there are reservations. Would it not be more honest +to accept a short statement of evangelical truth, which could be +accepted without any reservation? + + + + +XIX. + + +WORKING MEN AND THE CHURCH. + +Efforts to Attract Working Men to the Church--Restoration Would Largely +Solve the Difficulty--Common Sense of Working Men--Glorious Expansion +of Truth--Recasting Traditional Views--The True Basis for Unity. + + +There is one aspect of this question that is of vast importance, but +which, so far as I know, has not been recognized. I mean its bearing on +the relation of working men to the church. + +It has to be admitted that working men in general are shy of the church. +Yet almost every expedient has been resorted to in order to make the +church attractive to them; and still they do not go. Some ministers +think that working men are to be caught by secular preaching, and so the +Gospel of success has in certain instances almost displaced the Gospel +of salvation. Other ministers, and earnest ones, give a Gospel talk in +workshops and factories during the dinner hour. The men civilly attend +and listen, but they do not go to church. Other ministers assume a +forced familiarity of manner with the men, in order to create the +impression of equality. Some actively engage in sports in order to come +into closer contact with working men; and still the working men do not +go to church. Why? + +I believe that a candid and outspoken avowal of a belief in a process +of purification beyond death would go a long way in solving the whole +difficulty. For sensible working men see very clearly that such a +process of purification is necessary for all, whether they are Christian +or non-Christian. Working men know beyond all doubt that there are in +their own ranks many men of far higher character than the average +nominal Christian. Yet it is taught that the Christian, however low in +character he may be, goes straight to everlasting bliss; while the +non-Christian, though of the noblest character, is consigned to +everlasting torment. Common sense, and justice, and fitness, all rebel +at such a dictum. This is especially the case with those who have not +been early instilled with orthodox doctrines, as many of the working men +have not. This is the real equality of man--the fact that all men are +sinners, and that all need purification. Only let these facts be +honestly and definitely avowed, and I believe the chasm would largely be +bridged over. + +Of course common sense and observation would recognize a marvellous +difference in men as to their need of purification. It would be +conceived that some would suffer but very slightly, or not at all; but +their eyes would be opened to see truth of which they had never dreamed. +Others might need a long and painful discipline to purge them of evil +habits which they had contracted through long years. But equality would +consist in the fact that all need to be purified in a greater or less +degree, to fit them for a higher or lower place in the better world. + +Would not this be a wholesome Gospel for working men, and for all men? +Would it not be a powerful appeal to any man to be able to say to him, +"You must repent, and leave off your sins now; for if you don't do it +now, you will surely do it in the life to come?" + +I do not believe that working men are specially averse to spiritual +ideas. But they are amenable to common sense, and justice, and the +general fitness of things. Let them know that we are all on the same +plane as sinners; be very emphatic that Christ died for the whole race; +that the plans and purposes of God are not limited to the present life; +that somehow and at some time grace will completely triumph over sin; +and I venture to think that working men will be responsive. And in my +view, this will be no curtailment of the truth, but a glorious +expansion of it. + +Surely none of the evangelical churches would treat such a Gospel as +heresy. Even if they did, I do not think that the truth would suffer in +the long run. Special attention would thus be called to the truth with +the result, I believe, that the world would take a step forward into +the light. + +We read that "all Scripture is profitable for doctrine." Now is the +doctrine of everlasting punishment profitable? If it is true it must be +profitable. But is it? Possibly it may be claimed that it is profitable +on certain occasions. Then on what occasions? I never heard it directly +preached on any occasion since I was a child. It may be hinted at, or +implied in some vague way; but so far as I know, it is never insisted on +as a vital and saving truth. Yet, it is of such tremendous import that +the fair inference is, that the preacher himself does not believe it, or +that he is afraid to avow his belief of it, or that he has an +instinctive feeling that to proclaim it clearly is never "profitable." +Yet, if it is not profitable, it is not "doctrine," but error. And if it +be error, it is the most dark and dismal error that ever found its way +into this sinning and suffering world. + +And if this doctrine is not preached in this Christian land, is it +preached in heathen lands? I do not positively know; but I have a strong +conviction that it is not. I would challenge any missionary to say that +it is. Then why not, if it is "doctrine" and therefore "profitable?" + +I can well believe that hosts of so-called converts might be frightened +into an avowal of Christianity by such preaching. If a simple heathen +could really believe it, would he not at once adopt Christianity as a +means of escape from everlasting fire? But what would such a so-called +conversion be worth? + +I have more faith in missionaries than to believe that they would be so +insane. They would realize that such a doctrine would either repel the +heathen, or win them to an unreal acceptance of Christianity. In either +case, what would be accomplished? So the missionary would naturally +postpone this "profitable" doctrine until some more convenient season, +and probably that more convenient season would never come. + +I have heard many missionaries speaking of their work among the heathen; +but not once did I ever hear of the "doctrine" of everlasting fire being +used as a converting power. Yet the Scripture declares that all doctrine +is "profitable." If it cannot be used, the inevitable inference is that +it is not doctrine, and is not true. + +Here then is an idea for the Layman's Missionary Movement. How many men +in that movement really believe in eternal torment? Like myself, many of +them may have been taught the catechism which speaks of "God's wrath and +curse both in this life, and that which is to come;" also "the pains of +hell forever." But what is their belief now? In many cases do they not +utterly repudiate such ideas? In other cases, and I think the great +majority, they may not have seriously thought of the matter at all. But +their instincts would strongly favor the more liberal view. + +Ought not all men in that great movement seriously think of the matter +now? Are they satisfied that such a doctrine should still remain in our +creeds. For it does certainly remain in the creeds of the Methodist and +Presbyterian Churches. Surely it is not enough to say that it is not +preached. Any very zealous missionary might preach it, and you could not +forbid him. And when some cultured heathen would find out that such a +doctrine is in our creed, would it suffice to tell him that we do not +preach it? When he would realize that on a matter of such awful import, +we really professed one thing, and believed another would he have any +use for our Christianity? Besides; if the Spirit of Truth has taught us +the truth in our inmost souls, and yet if we repudiate that truth, how +shall we give our account? We quoted Carlyle, who has a most scathing +warning for all those who act such a double part. + + * * * * * + +It seems to me then that the Laymen in this Movement should prepare the +way for an honest and candid world-wide mission. Let them give +themselves no rest until this doctrine of eternal torment is expunged +from the creed of both the Presbyterian and Methodist Churches. If it is +false, and known to be false, no worldly wisdom should be allowed to +retain it. Apparent missionary results might be slower, but would they +not be more real, and in the end far more numerous? And what a boon it +would be, not to have to suppress or disguise the Eternal wisdom, the +Eternal Power, the Eternal Love! + +This reformation seems to me to be specially laid at the door of the +Laymen's Missionary Movement. It will readily be understood how +ministers of undoubted ability and consecration, are backward to +inaugurate such a movement. That many are in hearty sympathy with such a +reformation, I know well. Only let the men in the Missionary Movement +take a constitutional initiative in the matter, and they will be +surprised how many ministers will be with them. I know for a fact that +many are longing for just such a reformation. + +I believe the time will come--perhaps has come--when the evangelical +churches will recast their traditional opinions on these doctrines. And +in recasting their opinions, who knows to what extent they may further +the spirit of unity? May the glorious day be hastened! + +I can fancy that some will say that throughout this whole treatise I +have appealed too much to reason, and have not given sufficient +prominence to Scripture. I think any such charge would be unfair. Look +back and see if it is just. I have taken Scripture and reason combined; +and let it ever be borne in mind that both are equally divine gifts. On +the highest plane they are in perfect unison. + +I have dealt with the plainer passages of Scripture especially, and +chiefly with those that combine with reason. This is a common sense +treatise. I deemed it better, therefore, to make essential matters +plain, even to repetition, than to indulge in long disquisitions about +mistranslations, and such like matters, which in the case of many would +only leave the question in a haze. Besides; we have to remember that +truth is truth, and will never contradict itself. It is for opponents, +therefore, to controvert the positions I have taken, rather than to +criticise what I have omitted. If the latter course would hold in +argument, it would be easy enough to make out a case for anything. + +I would ask you personally then to think over the entire question for +yourself. Do not suppose that the matter is too high for you. I think it +is, in the main, quite on the level with any ordinarily intelligent +mind. Of course, it involves some deep problems; but these can be +postponed for the present; it is the main question that claims paramount +attention. + +Some preachers delicately approach the idea with hints and inuendos and +mild threatenings, which are really worse than utter silence. I heard a +preacher speaking lately of men as "utter failures, going out into the +darkness." Now what did he mean, or did he mean anything? Again; +preachers speak of "eternal death," which might mean eternal extinction +or eternal fire. And yet that vague phrase is actually proposed as one +of the bases of union of the churches. + +A short time ago I wrote _The Toronto Star_ somewhat along these lines. +The editor wrote a most responsive article, concluding with these +strong words: + +"This question and all that hangs upon it must be faced. A man has a +right to know what his church teaches. The man in the pew--the man even +who is not in the pew but who might be--has a right to expect that the +man in the pulpit not only believes what he preaches, but preaches what +he believes. A religion made up of hidden folds and mental reservations, +a creed marked by evasions and ambiguities, cannot reach and warm the +heart of the world." + +There is hardly a more vital truth known to us than the one I have tried +to commend. For its candid consideration we need the illumination of the +Holy Ghost. But we have the promise that if we ask for Him He will be +given. We have also the Word of God. And then we have reason. It is a +divine gift, never to be despised. With these sources of illumination we +have the twilight now. Yes; but it is the twilight of the +eternal morning! + + + + +XX. + + +THE SEEN AND THE UNSEEN. + +Beauty Evolved from Chaos--Future Capacity of Motion--Gleams of the +Invisible--Changing into the Divine Image--Crying Out for God--From +Barrenness to Beauty--The Glow of the Firefly--The Effulgent Divinity +--Sunset on the Prairie--Universal Sense of Beauty--Guardian Angels +--Death as Seen from This Side and That--Sunset on the Yellowstone +River--A Drop of Dew--Reality of Heaven--The Literal and the +figurative--The Spiritual Body--Expanding Glory of Creation--Sunset +in Dakota--Lights Dim and Clear--Christ's Unsullied Purity--A Rent in +the Cloud--An Imprisoned Lark. + + +We have been dealing with matters that are related chiefly to the next +life. But let us not forget that such matters have a close relation to +us now. There can be no doubt that there are correspondences between +this world and the world unseen. I would notice a few of these +correspondences, so that we may realize how closely we are related to +both worlds. If we keep our mind and our heart open to see such +correspondences, we shall often be surprised at the vividness of their +suggestion. But they are suggestion only. They are not proof. That is +not their function. But when an idea is seen in itself to be probable, +a vivid illustration will confirm it. + +The world is full of such correspondences between the natural and the +spiritual. To discover one of these correspondences is in my view a +greater achievement than a discovery in science. It is greater because +it is a discovery in the realm of spirit instead of the realm of matter. +It is no wonder, then, that Emerson says that "such correspondences, if +adequately executed, would be the poem of the world." + +I will notice a few of those correspondences, that have occurred to my +own mind. I might cite many more, but I think these few will tend to +fortify the conclusions we have been trying to arrive at. I apprehend +that many readers who are not fond of argument will feel the force of +illustration. Thus they will have a more vivid appreciation of the +unseen than can be conveyed by mere argument. To be sure, there is a +greater appeal to the imagination than to the reason. But we must not +decry imagination except when it runs riot into mere fancy. Ruskin says: +"Imagination is the greatest power of the soul." + +Only yesterday my boy asked me a curious question. He wanted to know why +so many millions of flowers and other beautiful things that men never +saw or will see, were created. I said that the very same thought was in +my own mind years ago, but at that time I could find no answer. But I +found the true solution since. The true solution is, that God is the +Beautiful One, and He naturally--it may be of divine necessity--has to +express Himself in forms of beauty. So He creates millions of beautiful +things that no man or angel will ever see. In so far as they do see +them, and their sense of beauty is developed thereby, that is good, but +it is secondary. The primary thing is, that the Infinitely Beautiful One +naturally expresses Himself--perhaps must express Himself--in +beautiful forms. + +I have seen the potter working at his wheel; and it is wonderful to see +the beautiful effects he can produce. He can take a lump of clay, and +from that shapeless mass of matter he can make vessels and ornaments of +rarest beauty. He has no machinery but that simple wheel, but by that +and the skillful movements of his hand, he can evolve beauty out of +chaos. It made me think of the way God evolved this beautiful world out +of chaos at first. There is this difference, that the potter uses +mechanical power, and he uses his hands, whereas God uses only His word +and will. He spake and it was done; He commanded and all things stood +fast. But the effect is of the same order. It is the reduction of chaos +into beauty; and though we can produce such effects only in a small way +and by mechanical means, it gives us a hint of almighty power and +beauty. Yea, and that almighty power, as seen here in such beautiful +effects, gives us a suggestion of the transcendent glory of the world on +high. Not only so, but we have a vivid hint as to the fact that divine +power and grace can transform a sinner into a saint. + +One function of the glorified body will be its amazing capacity of +speed. Along this line we have even now and here suggestions of +wonderful possibilities. You have noticed when on the train the swarm of +insects that keep easy pace with your rapid flight. Those insects not +only seem to enjoy a race with the train, but to show how easily they +could leave you behind, they indulge in all sorts of airy gymnastics, at +the same time whirling to and fro, and up and down. What marvellous +power of motion is there, if you only think of it! How inconceivably +rapid must be the movements of those little wings. It is computed that +some of those insects open and close their wings no less than two +hundred times in a second. It is amazing. And is it not suggestive of +the capacity of motion with which this body may easily be endowed when +the cumbrous flesh is changed into the immortal, ethereal body? Since +those tiny insects are so wonderfully endowed for their little life +here, so aimless as it might seem, what glorious capacities may not be +in reserve for us, God's redeemed children, who are to live forever, +going forth on God's errands through the wide amplitudes of uncounted +starry worlds. + +It is truly amazing to notice what glorious effects God can bring out +of materials that seem so simple and common. Out of the earth's dark +soil, by the action of light and heat, He calls forth myriads of +flowers. A heavy cloud, that contains nothing but murky vapor, by the +rays of the setting sun is made to flash and glow like a burning +sapphire throne. The falling shower, by another action of the sun's +light, is painted with rainbow colors so pure that they seem to be +reflections of heaven's own beauty. Surely God has flung these glories +round about us here to give us hints and promises of the unimagined +glories of the beautiful, better land. Not only so, but we have a vivid +hint as to how the earthly can be transformed into the image of +the heavenly. + +It is a law of our nature that we insensibly change into the likeness of +that which we behold and admire. Even in outward, material things we +sometimes see the working of this law. There is a gorgeous sunset. Come +out of the dingy house, and gaze on the scene. The western sky is ablaze +with purple and crimson and gold. The radiant clouds stretch out in +feathery, fantastic forms, like angels' wings; or pile themselves up in +solid blocks of glory, like celestial mountains; or shape themselves +into golden bars, like heaven's pearly gates. + +As you gaze on that scene, I notice that the lines of your face soften, +the eye that was hard grows tender, the whole face loses its careworn, +earthly expression, and it is suffused with softened, heavenly light. +Your countenance is just reflecting a little of the glory of the skies. +And so, when with the spiritual eye we see the beauty of Christ, we +begin to be somewhat like Him. When His moral glory is flashed upon us, +it transforms us more or less into His likeness. Beholding, though only +in a glass, the glory of the Lord, we are changed into His heavenly +likeness, from day to day. + +Going west, you pass through what seems an endless waste of sage-bush +and sand. Perhaps this has continued all day long, and you retire at +night expecting to look out again in the morning on the same dreary +waste. But in the night the scene has changed. When you look out in the +morning the first thing you see is the broad Columbia River, with its +banks of green; beyond the river, mountains rise, clothed in green and +yellow and purple; then an open space in the nearer mountains reveals +others in the distance, enveloped in a blue haze, and crowned with +gleaming snow. + +What a blessed change from the experiences of yesterday, and how easy +and unconscious the transition. And so it will be with many in passing +from this life to the next. Dreary and monotonous their life has been, +and it seemed at times as if it might go on so forever. But they are +nearing the heavenly land; and some night, perhaps when they are not +expecting it, they will leave the dreariness and desolation all behind +them; they will awake in a world of beauty such as human fancy never +dreamed of. + +Well do I remember the night when on seeing the sudden glow of a firefly +there flashed on my mind the idea of the ease and naturalness with +which, after all, this fleshly body of ours may become immortal and +glorious. If an insect like that can transform itself at pleasure into a +little star, who can say what latent power may be lodged in the body of +a glorified saint? Truly, "it doth not yet appear what we shall be." No; +but we have hints of it that may well fill us with an adoring hope +and joy. + +There were times when Christ's eternal power and Godhead could not be +quite obscured by the fleshly body, but would shine out through this +tabernacle of clay, as we may suppose the shekinah glory of old would +shine through every crack or crevice in the temple. It was a hint of the +coming glory in which we may all shine by and by. + +There is a divine sense of beauty implanted in every one of us. Have you +never noticed how the beautiful things in the shop windows attract all +the ragged urchins of the street? Yes, they may be ragged and dirty, but +the divine instinct of beauty is in every one of them. Whatever is +really beautiful--whether it be a beautiful face, or a beautiful sky, or +even a beautiful ribbon in a window--is sure to attract and +fascinate them. + +Now this instinct, which is so universal, is intended, I believe, to +have its final and full development in God. He is the Source and Essence +of all beauty. All the beautiful things that surround us here are but +glimmerings of the Eternal Loveliness. These beautiful things educate +and develop our taste for the final and full fruition of the very beauty +of God. When we see Him--and not till then--will our sense of beauty be +satisfied. + +It is curious and very charming to notice the variety of effects of +sunsets. I saw a sunset on the Yellowstone River which, though not +remarkable in itself, suggested to me the boundless variety of effect. +Glinting and shimmering through the green foliage of the trees the +distant river was aglow with crimson and gold, reminding me of the +celestial "sea of glass mingled with fire," And if we have such beauty +and variety here, what unimagined beauty and what endless variety +must be there. + +Can you cherish the sweet memory of a sainted father, or mother, or +child? If you can, that sacred memory will be a purifying, ennobling +influence for you all your life long. Our sainted dead are not quite +lost to us; the dear face Is seen again as the face of an angel; the +familiar tones come back to us like music in our dreams. And these +blessed memories do not seem to fade; on the contrary, they seem to grow +more vivid and spiritual with the lapse of years. Sometimes, when such +memories would make us ashamed of ourselves and our sin, we may try to +crush them out of sight and hearing. We cannot sin comfortably with +those faces before our eyes, and those tones ringing in our ears. But +such memories will not be utterly banished; they come back suddenly, +when they are not expected; they pursue us like good spirits from a +world unseen. Eternity alone will tell how often a course of sin was +arrested, and the penitent wooed to a better life by the memory of a +sainted friend. I regard these holy memories as God's guardian angels. +They follow us with tender ministries of love; they often raise us when +we fall; they lift us above the dull level of the world; they nourish in +us higher ideals of purity and blessedness; they foster a more vivid +faith in the world unseen. + +A dark, heavy, threatening cloud everspreads the face of the heavens. +But that cloud is heavy, and dark, and threatening, only on this side. +The other side, if we could but see it, is ablaze with heavenly +radiance. We can easily imagine that this storm cloud of ours may be +seen on the other side by angels, and that they gaze with admiration on +its glowing colors, as we gaze in admiration on the golden glories of a +sunset. How different the cloud appears as seen from this side and from +that. And we may well believe that it is just so with death. Death does +appear to us a very dark and heavy cloud; but it is so only when seen +from this side. Wait until we get above the cloud, and then what was +gloomy will be radiant. Death has two sides; the dark side that is +turned to earth; and the bright side that is seen from heaven. + +In many of the glorious scenes depicted in Scripture, especially in the +Book of the Revelation, it is not easy for us to say how much is +figurative and how much is literal. Sometimes in grand mountain scenery, +when the clouds settle upon the lofty peaks, we cannot say what is +mountain and what is cloud. If we were near the mountain top we might +distinguish; but we cannot do so down here in the valley. + +So we have in the Scripture a glorious cloud of symbolism hovering, upon +the peaks of the eternal mountains; but we are too far down in this +valley to discern between what is mountain and what is cloud. We may +hope to get higher by and by, and then what is hazy and undefined will +be seen in its true form and outline. "Now we know in part; but when +that which is perfect is come then that which is in part shall be +done away." + +On a certain evening, as night was coming on, I stood on the shore of a +romantic watering place. The tide was breaking on the sandy beach. The +crests of the waves sparkled with phosphoric scintillations. Like a +thing of life, the light flashed along the shore; and the green and blue +and amber and white of the rippling waves sparkled like incandescent +fire. As I looked at the spectacle I thought, as I had never thought +before, of the "sea of glass mingled with fire" described by St. John in +the Apocalypse. Yes, we have hints here of the glorious things to be +seen there. Surely God has flashed these beauties on the earth and sea +that through them we might lift our thoughts and our hearts to heaven. + +Passing on the train over the vast prairies of South Dakota, I noticed +one beautiful effect. The rough posts of the ragged fence we were +passing at the moment were gilded by the rays of the setting sun. It +seemed as if those rough, ragged posts were fit material wherewith to +make the heavenly gates, each of which we are told is one pearl. It +seems to be God's intention that this earth, even where it is least +picturesque, should give us hints and tokens of heavenly glory. + +It seems in the highest degree probable that all the bodily senses that +we possess now will be wonderfully intensified and enlarged when this +"natural body" passes off, and the "spiritual body" is taken on. I think +we have a beautiful hint of this glorious probability in the invention +of the telescope and the microscope. By these two inventions we are +introduced to new worlds of which we never before had dreamed. By the +telescope we are let into the glory of the immense; by the microscope we +are let into the marvels of the minute. We never had really seen either +the heavens or the earth before. Now, since by an invention of man our +sight has been so marvellously quickened, it is surely easy to believe +that it will be quickened in a far greater degree when all the powers of +this natural body are renewed and immortalized. So then, while the eye +of the spiritual body may sweep the far fields of glory, it may also +discover worlds of beauty in dew drop, and leaf and flower. + +As the moon shines pure and clear in a muddy pool, so Christ shone here +in this muddy, filthy world, without the serene lustre of His purity +being ever dimmed or soiled. And so we may shine in our poor human way +now, but perfectly later on. + +It was my privilege lately in crossing the Atlantic, to witness one of +those glorious sunsets, which once seen can never be forgotten. Of +course the sun sets every evening upon the sea, as upon the land; but +several different circumstances must be happily combined to produce the +effect I witnessed. It was a Sabbath evening,--a fitting time for such a +scene. The day had been calm and bright, the glassy surface of the sea +being broken only by the gentlest of ripples. And now the sun had just +gone down. The clouds, from the western horizon almost to the zenith, +were piled up like very hills of glory, flashing with crimson and amber +and purple and gold. The glowing colors of the clouds were Deflected on +the sea, with a new and wonderful effect. The gentle ripples of the sea +broke up and blended these colors in a manner all its own. What seemed +solid in the sky became changeful on the sea. The crimson and amber and +purple and gold broke and mingled and glanced and gleamed on the molten +sea, until we had before our eyes that very "sea of glass mingled with +fire" which John saw in Apocalyptic vision. Oh, surely, God has flashed +these beauties on the earth and sky and sea to keep us in mind of the +surpassing glories of the beautiful better land. + +In the spiritual world, as in the natural, God has made greater lights +and lesser lights. Some have more light and some have less. The main +thing is, to use well such light as we have. A traveller is making his +way home. He is very glad to have daylight, that he may see his way +clearly. But when he cannot have daylight, he is thankful for moonlight: +and if he has not moonlight he will fain use starlight; and if he has +not starlight he will be glad to have even a lamp or taper. The +traveller wants to get home, and if so be that he gets home even by a +taper light, it is well. And so, I believe that there are millions of +heathens who are led home by tapers. Many of ourselves, we hope, God +will light home by dim lights. The way seems dark enough, and in the +darkness we may stumble and fall; but if we use well the light we have, +we shall find our way. + + * * * * * + +Here is a drop of dew. It is suspended from a leaf. It glints, and +gleams, and glows, in the clear morning light. As you look into it, if +you are in a contemplative mood, the drop of dew expands into a world; +and what a world of beauty! It seems a very paradise, where the redeemer +of the Lord might walk; where angels might soar and sing. + + * * * * * + +Some time ago an organist died in the assured hope that he would be the +leader of a heavenly choir. It does not seem far fetched to believe that +his ambition is gratified. At this very hour he may be a director of +those harpers that are harping upon their harps. + +Here is a sketch which we may term "Imprisoned." It was suggested to me +by a lark flying into the room, and dashing itself against the windows +in its efforts to escape: + + Oh! birdie from the blue, + This is no home for you! + In spacious fields of air, + Beneath a boundless sky, + Without a fear or care, + You sang, and soared so high; + I wonder much what brought you here + To this dark room's contracted sphere. + + Oh, birdie dear, beware! + Poor fluttering thing, take care! + I fear you'll hurt your pretty wings + Against these hard, material things. + Would you were free to rise, + And seek your native skies, + And from those heights no more to roam, + Or seek a lower, earthly home. + And see! I ope your prison door! + Escape, and sing, and heavenward soar! + + Oh! spirit from the blue, + This is no home for you. + In fleshly walls confined + Frets the aspiring mind; + Imprisoned here in human clay, + We pine and long to soar away. + The soul would burst these prison bars, + And find its home beyond the stars. + + Oh! heaven born soul, beware! + Poor fluttering thing, take care! + Oh do not hurt your spirit wings + Against earth's hard material things; + A hand some day will ope your prison door! + Oh, glad escape, to sing, and heavenward soar! + +These are a few of the many suggestions with which nature abounds, +pointing our faith beyond the bourne of time to the eternal glory +beyond. But we have no corresponding hints of endless wrath. To be sure, +there are suggestions of divine anger, but not that God will be angry +forever. Like the sun breaking out from behind a dark cloud,-- + + "Behind a frowning Providence + He hides a smiling face." + +Oh yes! We believe that sin and suffering will finally be done away. All +the ransomed of the Lord will yet come to Zion with song! + +I have thrown in these few illustrations by way of conclusion, thinking +they may be a pleasant offset to mere argument. + + + + +XXI. + + +THE FINAL DAY. + +Everlasting Love--Resources of Infinite Wisdom and Power--Redemption +of the Whole Race--Forecast of the Final Day--The Conquest of Love +--Christ Is Satisfied--He Is Singing with Joy--Ancient Prophecy +Fulfilled--Adoration of the Heavenly Hosts--The Saviour Crowned. + + +The main subject on which there is a division of opinion in the +evangelical churches pertains to the ultimate destiny of the wicked. +There are three main points of view. There is the theory of Extinction; +there is the theory of Restoration; and there is the theory of +Everlasting Torment. Of late years there has been a great change as to +which is the correct view. For a long time eternal Torment was held to +be the orthodox doctrine. Men tried to believe it: it was the doctrine +of the church; and thoughtful men did not like to break with orthodoxy. +I can fancy that in cases where it was suspected to be untrue, men +recoiled from its examination, and satisfied themselves that it is a +mystery beyond human investigation. If a man's feeling stood in the way +of his conviction, feeling was repudiated as a dangerous thing in the +study of doctrine. So men went on for a long time, even the most devout +and kind-hearted, coolly consigning millions and millions of their +fellowmen to everlasting fire. + +At length a better day dawned. Feeling was discerned not to be so +dreadfully dangerous as was supposed. It began to be realized that the +heart sees as well as the head, and often much truer and quicker. The +fact is that feeling on the part of a man at his best, is no small +factor in distinguishing between right and wrong, and between truth +and error. + +And if in our best moods we have any hesitation in consigning millions +of men to eternal torment, the thought will suggest itself---Has not God +more reluctance? Then when we think of Him being everlasting love; and +moreover, when we think of Him as possessing the resources of infinite +wisdom and power, we begin to see that there must be some other +alternative. + +Extinction would be one alternative. But would not extinction be a +frustration of the divine intention, and unworthy of God? Would it not +have been better and wiser never to create those millions of men than to +extinguish them? That is not like an outcome of the divine Mind, that +sees the end from the beginning. + +What remains, then, but Restoration? That seems for more consistent with +divine power and divine love? But what about divine justice? Will not +justice require a penalty, and an infinite one? Well; surely a penalty +has been paid, and a penalty of infinite value. So we can see no +difficulty on that ground. + +But what about man's free will? Will he not persist in sin? Has he not +been made a free agent? So if any reformation is forced upon him, would +it be a real reformation? Besides, if he were reformed only externally, +would he be fitted for a better world? + + +DIVINE POWER AND GRACE. + +Well, though he is a free agent, we believe that divine love and power +could turn him, without in the least destroying his freedom. We +instanced the case of Saul. In a moment he was overpowered by divine +love; the whole man was changed; yet he lost not a particle of his free +will. So it is easy to believe that divine power and grace may be +brought to bear on the very worst of mankind, with the result that while +losing none of their free will, but using it to the full, they are +recovered and redeemed. And it is easier to believe this when we realize +that suffering will be a factor in the process of reformation. These, +and many such considerations have been referred to with all candor. As +we survey them we are forced to exclaim, "O, the depths of the riches, +both of the Wisdom and Knowledge of God." + +One practical word, my dear friend, in conclusion. It may be that this +maze of argument only bewilders you. If so, then brush all argument +aside, and take the plain Word of God. Take these words in Isaiah: "The +Lord hath laid on Him the iniquity of us all." Surely, you can believe +such a plain statement as that. And yet, even that statement may be too +general for your case. Then take the words of Paul: "He loved me, and +gave Himself for me." Ah; that is closer. Does not that bring the matter +home to yourself? And surely, it is a very personal matter. Be sure of +this, that what Paul said of himself is just as true of _you_. The +Saviour loved _you_, and gave Himself for _you_. Believe that in your +inmost soul, and it will transform your whole character and life. Think +of Christ loving you personally, and giving Himself for you personally. +Yes; for He was divine, and so in the infinite sweep of His thought He +could fix His love on you individually, as though not another soul +needed to be redeemed. If you dwell on that thought you will be filled +with adoring wonder, and love, and praise. + +We forecast such a salvation for the whole race, Christ will be +satisfied yet: Oh, He will be satisfied! Let us anticipate the glorious +day Love has conquered! The worst of mankind has been won. The last +prodigal has come home. Christ is satisfied at last! Ah, He is more than +satisfied! Listen! He is singing! Surely the great multitude that no man +can number will hush their hallelujahs to hear Him singing! Yes, He is +actually singing with joy over the recovery of lost souls. It was +written of Him long ago, and the words are now fulfilled: "He will joy +over thee with singing." Oh, won't we crown Him then! Won't we + +"CROWN HIM--CROWN HIM--CROWN HIM--LORD OF ALL!" + + + + + + + + + + +End of the Project Gutenberg EBook of Love's Final Victory, by Horatio + +*** END OF THIS PROJECT GUTENBERG EBOOK LOVE'S FINAL VICTORY *** + +***** This file should be named 9969.txt or 9969.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/9/9/6/9969/ + +Produced by Juliet Sutherland, Charlie Kirschner and the +Online Distributed Proofreading Team. + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: Love's Final Victory + +Author: Horatio + +Release Date: February, 2006 [EBook #9969] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on November 5, 2003] + +Edition: 10 + +Language: English + +Character set encoding: ASCII + +*** START OF THE PROJECT GUTENBERG EBOOK LOVE'S FINAL VICTORY *** + + + + +Produced by Juliet Sutherland, Charlie Kirschner +and the Online Distributed Proofreading Team. + + + + +LOVE'S FINAL VICTORY + +_Ultimate Universal Salvation on the +Basis of Scripture and Reason_ + +BY + +HORATIO + +An Orthodox Minister + +"_That which is incredible to thee thou shalt not, at thy soul's peril, +attempt to believe. Go to Perdition if thou must, but not with a lie in +thy mouth. By the Eternal Maker, no."--Carlyle._ + +"_Is not Universal Salvation the Divine Corollary of Universal +Atonement?"--Extract of a letter from the Author to an eminent +Methodist minister in England._ + + + +TABLE OF CONTENTS + + +I. + +DIFFERENT THEORIES. + +Fear of Punishment--Early Impressions--Men of Piety and Learning--Facts +and Figures--Mental or Material Fire--The Theory of Conditional +Immortality--Why Invented--Moody--Divine Failure Impossible--Future +Operations of Grace--Restoration--A Plea for Charity--Other Worlds--The +Heathen--Devout Use of the Imagination. + + +II. + +CRUELTY OF FORMER VIEWS. + +Unconditional Election--Children of Believing Parents--An Arrogant +Pretension--God's Own Children--The Heathen of All Time--A Baleful +Shadow--Former Cruelty--Herbert Spencer--Dr. Farrar's Eternal Hope--A +Lady With An Open Mind--Dr. Dawson's Larger View--The Universal +Attraction. + + +III. + +THE CHURCH IN TRANSITION. + +No Definite Note of Warning--Preachers Afraid of Discipline--Divided As +to Restoration or Extinction--Plea for Liberty--Liberalism of the +Episcopal Church--Advance in Christian Unity--Dr. Edward +White--Conditional Immortality--Endless Torment--If True Ought to Be +Preached Morning, Noon and Night--Awful Penalty of Sin--Extinction--True +Religion Is Reasonable--Enlarged Conceptions. + + +IV. + +INFINITE JUSTICE. + +A Strong Argument--Universal Atonement--Infinite Justice Satisfied--A +Candid Methodist Minister--Can Man Commit An Infinite Sin?--Everlasting +Punishment Could Not Be Rendered--Uses of Suffering--Punitive and +Remedial--The Penalty Has Been Paid--Moral Effect--Mystery of Pain--Not +Punishment but Chastening--Extending Our Outlook Beyond--Boundless Time +and Space--Operations of Grace in the Next Life--Infinite +Power--Infinite Mercy--Infinite Love--Incentive to Endless Praise. + + +V. + +HARMONY OF THE DIVINE ATTRIBUTES. + +Our Limitations--Development--Our Capacity--Divine Foreknowledge--No +Divine Failure--The Heathen--Unchangeable Dove--Union of Four +Attributes--Eternal Wisdom--A Marvel of Coercion and Freedom--The Day of +Divine Power--An Unfathomable Mystery--Future Revelations--Coming to +Zion with Songs. + + +VI. + +THEORY OF EQUALITY. + +Abraham Tucker's View--Ingenious and Reverent--Variety of +Endowment--Maximum of Happiness--Imparting and Receiving New +Ideas--Compensations--Infinite Justice. + + +VII. + +PROCESSES OF PURIFICATION. + +Different Processes--The Case of Saul--Changed in a Moment--No Violence +to Human Freedom--The Case of Nebuchadnezzar--Sudden or Slow--Basis of +Warning--An Object Lesson--Function of Suffering. + + +VIII. + +THE INTERMEDIATE STATE. + +Meagre Details--Good Reasons Why--Extent of the Universe--Future +Glory--Sin in Other Worlds--No Revelation--Future Abode of the +Righteous--Solid or Ethereal--Impossible Revelations--Present Duties and +Interests--Our Limitations--Necessity of Purification--Preaching to the +Spirits in Prison--Stages of Progress--The Law of Gradual Development. + + +IX. + +THE SPIRITS IN PRISON. + +The Descent of Jesus Into Hades--Singular Reserve of +Preachers--Purgatory--Dr. Gerhardt's Book--A Bodily Resurrection--The +Spirit World Requires a Spirit Body. + + +X. + +DIVINE LOVE. + +Infinite Being and Perfection--Grades of Being--Variety--Man's +Limitations--Moral Beings--Hopeless Surroundings--All Are the Children +of God--Righting the Wrongs of Time--"The Heart of the Universe Is +Love"--Eternal Conscious Torment Incredible--Conquering Power of +Love--Eternal Purpose Will Not Fail--Omnipotence in the Moral Realm--The +Divine Expression of Love--Universal Atonement Involves Universal +Salvation--Final Success of God's Designs--Will Evil Necessarily +Perpetuate Itself?--Triumph of Good Over Evil--Few Stripes or +Many--Reformatory Punishment--Bringing Good Out of Evil--Possibilities +of Redeeming Grace--The Ransomed of the Lord--Wrath but the Shadow of +Love--Former Eternity of Sinlessness--Wrath No Constituent of the Divine +Character--Pity and Indignation. + + +XI. + +THE ATONEMENT. + +Extent of the Atonement--The Dilemma of Universal Atonement and Partial +Salvation--Human Systems of Truth--Methodist Theology--Tradition and +Reason--Dr. Dale's View--No Divine Failure--Imperfection of All +Theological Systems--"Sufficient but Not Efficient"--Undeveloped +Possibilities--The Angel in the Apocalypse--Omnipotence Both in the +Physical and the Moral Realm--The Short Epoch of Time--Advance of +the Presbyterian Church in the United States--Individual +Congregations--Hardening Effects of the Narrower View--The Softening +Influence of Dreams--Divine Capacity of Suffering--Persistence of What +Is Good--Good Men Who Are Not Christians--Insanity--Blind Tom. + + +XII. + +A FEEBLE NOTE OF WARNING. + +The Creed of Eternal Torment--Do Ministers Really Believe It?--If They +Do, Why Not Say So?--No Decisive Note of Warning--Definite Missionary +Incentive Is Wanting--The Phrase, "Eternal Death," Often Used--Does It +Mean Annihilation, or Eternal Torment, or What?--Vague Reference to +Punishment Fosters Unbelief--An Age of Compromise--Professor Faulkner's +Testimony--The Idea of Restoration Would Fully Meet the +Difficulty--Honesty and Candor--Carlyle's Scathing Warning--Ultimate +Fulfilment of Prophecy--Eternal Songs. + + +XIII. + +PROPHECIES YET TO BE FULFILLED. + +Enlarging Vision--Promise to Abraham--A Host of Similar Promises--Many +of Them Not Merely National--Their Fulfilment--Not Limited by the +Short Epoch of Time--The Present Only One Part of the Divine +Administration--Why the Revelation Was Not Given Sooner--Groping in the +Twilight--Growing Illumination--A Time for Everything--Dazzle or +Enlighten--Discoveries in Science are Really Revelations--Our Slowness +in Receiving Spiritual Truth--Limitations of Great Men. + + +XIV. + +TESTIMONY OF SCRIPTURE. + +The Unrevealed--Scripture and Reason--Bishop Butler's Dictum--Reverence +of Kepler--Moral Courage of Sir Oliver Lodge--Increase of Laxity--The +Spirit's Almighty Power--Supreme Authority of Scripture--The Proper +Sphere of Reason--Fate of the Heathen--Singular Reserve of +Preachers--Sin Is Abnormal--Union of Divine Power, Wisdom, and +Love--Reasonableness and Harmony--A Multitude of Scripture +Promises--Discipline Instead of Eternal Torment--Dr. Funk's View--The +Great Panacea for Unbelief--Ingersoll--No Divine Failure. + + +XV. + +TESTIMONY OF REASON. + +Divine Gift of Reason--Its Proper Sphere--No Dogmatism--Is Sin An +Infinite Evil?--Infinite Penalty Impossible to Be Rendered--Justice Can +Delay--Good Cannot Perish--Testimony of Dickens--Endless Punishment +Would Increase Moral Evil--The Divine Character Never Changes--Time but +a Short Epoch--Our Capacity of Development--Salvation of Infants--The +Insane--Imperfect Christians--Their Destiny--Good Unchristian Men--Where +Will They Go?--"All Souls Are Mine"--Worth Preserving--Fate of the +Heathen--Reclaimed in the Next Life--Human Freedom Never +Destroyed--Provision for All--A Dreadful Hymn--Divine Sacrifice Not in +Vain--Bringing Good Out of Evil--Final Triumph of Goodness--Sin Is +Abnormal--Will Therefore Cease--Law of Gradual Change--Sins of the +Mind--The Race Might Easily Have Been Intercepted--Endless Torment +Cannot Be Believed--The Mind's Affinity for Truth--True Punishment Is +Reformatory--Alleged Divine Cruelty--Agony of Eternal--Ingersoll and +His Shafts of Ridicule--Incentive to Good Works--Unfathomable Divine +Love--"Joy Cometh in the Morning" + + +XVI. + +THE CASE OP SAUL. + +Divine Methods of Reclaiming Men--"The Chief of Sinners"--Changed' in a +Moment--No Violence Done to His Freedom--Yet Sovereign Power--The +Mystery of Grace--View of McCosh--Supremacy of Conscience--Sir Isaac +Newton's Wonderful Alertness of Mind--Reason and Intuition--Capturing +the Most Incorrigible--Evil Environment--Suffering a Necessary +Factor--Agony of Remorse--Eternal Hope. + + +XVII. + +ETERNAL SEPARATIONS. + +An Everlasting Pang--David and Absalom--Strained Ideas of Late Momentary +Repentance--King Solomon--King Saul--The Gracious Character of +Sympathy--George Eliot's View--A Strong Argument for Restoration--Heresy +of a Minister's Wife--A Minister's Orthodox View--Wonderful Goodness of +a Criminal--Where Will He Finally Go?--Our Very Imperfect +Friends--Glossing Over Their Faults When They Are Gone--Our Instinctive +Hope for the Worst--Restoration the True Solution--A Final Era of Joy. + + +XVIII. + +NOT REALLY BELIEVED. + +Present Enthusiasm for Missions--Former Lassitude--The Basis of +Missionary Enterprise--Supposed Damnation of the Heathen--If Really +Believed Would Drive Us to Frenzy--Minister's Monday Meeting--Pretence +Cuts the Nerve of Enthusiasm--Restoration the True Incentive--Effective +Because Reasonable--Torment Not Really Believed--The Heart Often Truer +Than the Head--Necessity for Preparatory State--Could Not Have Details +Revealed--Orthodoxy of the Torment View--Trying to Believe It--Be Not +Afraid of the Truth--Extreme Calvinists Signally Honored--The Reason +Why--Our Innate God-given Convictions--Meagre Expenditure for +Missions--Tacit Acknowledgment That Endless Suffering Is Not Believed. + + +XIX. + +WORKING MEN AND THE CHURCH. + +Efforts to Attract Working Men to the Church--Restoration Would Largely +Solve the Difficulty--Common Sense of Working-Men--Glorious Expansion of +Truth--Recasting Traditional Views--The True Basis for Unity. + + +XX. + +THE SEEN AND THE UNSEEN. + +Beauty Evolved from Chaos--Future Capacity of Motion--Gleams of the +Invisible--Changing Into the Divine Image--Crying Out for God--From +Barrenness to Beauty--The Glow of the Firefly--The Effulgent +Divinity--Universal Sense of Beauty--Sunset on the Prairie--Guardian +Angels--Death As Seen from This Side and That--Sunset on Yellowstone +River--A Drop of Dew--Reality of Heaven--The Literal and the +Figurative--The Spiritual Body--Expanding Glory of Creation--Sunset in +Dakota--Lights Dim and Clear--Christ's Unsullied Purity--A Rent in the +Cloud--An Imprisoned Lark. + + +XXI. + +THE FINAL DAY. + +Everlasting Love--Resources of Infinite Wisdom and Power--Redemption of +the Whole Race--Forecast of the Final Day--The Conquest of Love +--Christ Is Satisfied--He Is Singing with Joy--Ancient Prophecy +Fulfilled--Adoration of the Heavenly Hosts--The Saviour Crowned. + + + + +GENERAL INTRODUCTION. + +The circumstances under which these pages came to be written are rather +peculiar. I am in favor of church unity, and I had thought of writing +something that would tend to bring the churches into closer harmony. I +am persuaded that their unity of doctrine is greater than is usually +supposed; I endeavored to make this apparent by citing a long list of +doctrines on which the churches tacitly agree. + +But in all faithfulness I had to recognize a striking difference of +opinion when I came to speak of the doctrine of future punishment. On +this profound question I had to recognize that there are honest +differences of opinion. These could not be summarily dismissed by a +hasty yea or nay. + +There are three views that are entertained, which may be expressed thus: +Extinction; Restoration; Endless Suffering. Not only do these different +views prevail among different churches; they prevail also among +individuals in all the churches. In fact, it would be hard to find a +thoughtful church of any name in which each of these views is not +represented. + +While there is this diversity of view, there ought surely to be +toleration. It is a profound subject; I am very conscious of that; yet +I think there may be ultimate harmony if we are only candid enough to +lay aside all prejudice, and give the matter our serious and impartial +consideration. And surely, it is worthy of that. In my view, there is a +right conception of the matter, which if generally entertained would go +far to lift a dark shadow from the heart of the world. + +For myself, I may say that I was brought up in an orthodox church that +professes to believe in endless suffering. I had not, even at a mature +age, examined that doctrine critically. In fact, I shrunk from examining +it; I think most people do who professedly accept it. It is the doctrine +of the church, and the easiest way is to assume that it is all right. If +it was formulated by our learned and pious ancestors, the usual idea is +that it's good enough for us. + +A thoughtful mind, however, could not but recognize that there is a +serious difference on this question in different churches that are +admitted to be evangelical. Not only that, but there is a difference +between thoughtful men in the same church. Hence, I was led to adopt, +and to state, my own views here. The arguments that I was thus compelled +to use expanded far beyond my expectation. Then I recognized that a plea +for unity along with the advocacy of a contested vital doctrine, do not +hang well together. Moreover, the space that I felt compelled to give to +this doctrinal defense, induced me to cut it loose from my plea for +unity, and present the matter separately. + + * * * * * + +On this most serious question I must say that I have read but very +little. Even Dr. Farrar's standard work on "Eternal Hope" I have not +read. But I considered this to be no serious disadvantage, on the whole. +I conceived--and I think it was no undue egotism--that my own +originality and naturalness would balance in a large degree the +completeness which otherwise I might have attained. I think it is no +small advantage to see the natural working of an open mind, not warped +by other people's opinions and arguments. + +But there was more than that. It is said of Christ that He is "The true +Light that lighteth every man that cometh into the world." I cannot but +think that I have had some illumination from that Source. Once in the +night season, when I wished above all things to sleep, I was kept awake, +and an idea came to me that was never in my mind before. In the morning +the idea was written down. The following night the same thing would +occur again, and again a new thought was written down. The same thing +continued for weeks, with hardly an intermission. + +It did not strike me until afterwards that this might be a special, +divine illumination. Yet why should it not be, except that I was +utterly unworthy? But then I remembered that it is to "every man," +however unworthy he may be, that this divine Light comes. So it may come +to many when they do not know it. + +In this case it was not really so surprising. When we think of the Power +and Grace that are so bound up with the theory of Restoration that are +as yet so little recognized, might we not expect special, divine aid in +making known such a glorious revelation? As I have noticed elsewhere in +this treatise, neither of the two alternative theories brings anything +like such glory to Christ as the theory of Restoration. Is not this an +overwhelming argument that the theory is true? + +At all events, there is now more toleration for such views than there +was some time ago. I know that many Congregational ministers hold to the +doctrine of Conditional Immortality; and there is no bar to such views +in that church. Dr. Farrar's "Eternal Hope" does him no discredit to-day +in the Episcopal Church. So with Dr. Edward White's doctrine of +Conditional Immortality. But there are some who still hold tenaciously +to the orthodox faith, and are quick to resent any departure from it. + +Well do I remember a conference that was held in Dr. Parker's Tabernacle +in London several years ago. The occasion was the meeting with the Rev. +Henry Ward Beecher. The large church where we met was nearly filled with +ministers. During Mr. Beecher's talk one of these zealots for orthodoxy +flung out the inquiry, "Do you believe in everlasting punishment?" +Beecher--manly man that he was--immediately responded that he did not. +At once there was an uproar. The great majority, I believe, whether in +sympathy with Mr. Beecher or not, would have allowed the matter to pass +in respectful silence. But there was a small minority who felt bound to +stand up for orthodoxy. For a time there was great confusion. I remember +Parker's dignified protest. "Brethren," he said, "this is a Conference; +it is not an Inquisition." + +Truly, it does seem strange that men should be ostracised for not +believing that the great majority of mankind is in everlasting fire! +That is really the sum and substance of their offending. It seems that +is an offense for which no greatness or goodness can atone. In the case +referred to the man who was condemned was confessedly head and shoulders +above his peers. Yet we boast of our culture and progress, and our +emancipation from medieval darkness. Truly, it would be funny, if it +were not sad. + + * * * * * + +On the occasion referred to I had no sympathy with Mr. Beecher's view, +nor for several years after. But the idea took hold of me about five +years ago. So far as I know, it came spontaneously; no, perhaps not +spontaneously, but as a direct suggestion from the unseen. I had been +reading nothing that would naturally lead up to it; I had no former +leanings in that direction; nor was I in contact with any person who +would suggest it. But suddenly the idea took hold of me, and pursued me +night after night with new arguments. All the time there was nothing in +my reach along this line that I could read; and I had read almost +nothing beforehand. So I sought for nothing, realizing that it might be +better to present the case solely from my own point of view. + +I mention these matters in no spirit of egotism, but simply to show that +the matter occurred to me at a time unlooked for, and without any +extraneous help. If I had resorted to outside aids, I might perhaps have +made the argument more complete; but would I have made it more +convincing? + + * * * * * + +I am not in the habit of ventilating these views on all occasions; but +in certain cases lately there were some remarkable results. For +instance: I met a Presbyterian minister whom I knew, and we drifted into +these ideas. I said I would give him one argument for universal +salvation, and one only. When I had stated the argument he said it was +absolutely conclusive, and that there could be no such thing as +endless torment. + +Lately, I met a Presbyterian D.D. on the train, and we drifted into +these questions. He argued the case strongly from the orthodox point of +view, and I defended the more liberal theory. We argued the question for +two hours. When we were at the end of our journey he frankly confessed +that he was quite with me, and that he "had gone through the mill." Yet +that D.D. is supposed to be orthodox. I believe he is one of many who +suppress their honest inner convictions. + +A teacher in the Methodist body, a man of deep thought, and fine +culture, during a few minutes' conversation, endorsed several of my +views, and began to advance some of his own. + +Lately, I visited a highly cultured Christian lady, who was once a +member of my congregation, and I referred casually to some of these +ideas. Thinking afterwards that I might really have done her an injury +by merely mooting such a subject, I went back the next evening, and went +into it fully. The result was that she expressed her hearty concurrence +in such views. + +Cases like these convince me that the public mind is more open than it +was some time ago, and that when the matter is presented reasonably, in +many instances it will be accepted. Surely, the light of God is +beginning to shine into our gloom! + + * * * * * + +I suppose that the contracted view of divine love and power that +prevailed in former times was largely due to the failure of men to see +that God rules in all worlds and through all time. Because grace does +not take effect in the case of every person now and here, it was +concluded that this was a part of the divine decree; for could not God +do as it pleased Him? But now we realize that this life is not all; that +divine love and power are from everlasting to everlasting; that we see +here but "parts of His ways;" that the great redemptive scheme may be +completed in the ages to come. + + * * * * * + +In this treatise I have chiefly in view the great mass of people who +believe in the plain statements of Scripture, and also in reason. And I +will say this, for the sake of those who have been brought up with the +idea that the Scripture teaches eternal torment, that there are many +incorrect Scripture translations, and that these largely account for the +long persistence of the old theory. Its origin is really due to the +Roman Catholic Church, which invented it to keep its adherents in due +subjection. + +It is well to note that in two of the views I have referred to there is +a degree of harmony. In the theory of Extinction and that of Restoration +there is a tacit repudiation of endless torment. That seems to be an +intuition in harmony with our highest range both of thought and feeling, +when thought and feeling are not unduly warped by tradition. The old +theory may sound orthodox; it may be consecrated by many tender +memories; but I would ask if you have thought over it seriously, and if +in your inmost soul you believe it. Then be faithful to that inner +conviction. It is the light of God. It is what Carlyle calls "the direct +Inspiration of the Almighty." + + * * * * * + +Pending the final solution of this great problem, I think there ought to +be enough charity to disagree, with all good will and mutual confidence. +And in all contemplated union of the churches this liberty ought to be +clearly recognized. For this question, though of tremendous importance, +is not a saving one by any means. Men, of whose goodness there can be no +question, hold different views. Truth is greater than orthodoxy, and is +sometimes to be found outside of orthodoxy. In this connection, the +words of Professor Faulkner, of Toronto University, are well worth +pondering. He says: "The fear of not being orthodox is, in my opinion, +the reason why theology is under a cloud at the present time." + +Closely related to this subject, it may be opportune to quote an article +of mine that lately appeared in the "_Homiletic Review_" on the +"Doctrinal Basis of Union in Canada." + +The contemplated organic union of the Presbyterian, Methodist, and +Congregational Churches in Canada has not yet been consummated. One +thing that involved some delay has been the discovery of a basis of +doctrine that would suit the three churches. At length such a basis has +been formulated. It contains one statement, however, which I am rather +surprised to see. It says that the doom of the finally impenitent will +be "eternal death," Now what does that mean? Might it not be honestly +taken to mean two very different things? Might it not be taken to mean +"eternal torment" or "eternal extinction?" The manifest ambiguity of +such a statement would seem to me highly objectionable. I quoted the +phrase to two thoughtful friends, and asked them what it meant. They +made a long pause, and said they did not know. + +If the phrase has been adopted on purpose to make it the expression of +the two views referred to, such a course is surely wanting in candor and +honesty. To be sure, it is a Scriptural phrase, but inasmuch as it is +taken to express two very different views, it ought not to be adopted. +By all means be clear and simple and straightforward. + +There has been too much vagueness on the part of preachers on this most +solemn theme. Lately I heard a preacher speaking of unsaved men as +"miserable failures, going out into the darkness." Now what did he mean? +Either he has no definite idea himself, or he judged it unwise to +express it. Does not such a statement as I have quoted pander directly +to infidelity? + +Surely, the time has come when we ought candidly to recognize that on +this question there may be a legitimate difference of opinion. There +are men whose godliness and ability are beyond all question, who hold +diverse views on this matter. Whether it be the theory of eternal +torment or extinction or Restoration that is held, let us concede all +honor and confidence to the men who hold it. The more of that spirit we +really possess, the sooner will the divine light break upon our souls. + +With regard to a basis on which conscientious men can really unite, is +it well to go so much into detail? Mere creeds will never conserve the +truth. Men will think, whether we will or no; and men will have diverse +views. Do we not put a premium on dishonesty by constructing a creed for +all details, and expecting men to subscribe to that creed? Have we not +had too much of that in the past? A noted official in the Methodist body +told me lately that he does not believe in eternal torment, but that if +it were known, he would lose his position. But eternal torment is in the +Methodist creed, and he had profest his adherence to it. It is so with +many Presbyterians. I have spoken privately with several, and not one +profest to believe in that doctrine. But we say, "Truth is mighty and +will prevail." Yes, I believe it will; but it would surely prevail +faster if we were always loyal to it. Besides, is there anything that +makes more directly for degeneracy of character than such evasion? + +To avoid all peril of this kind, how would it do to take for a basis +of doctrine this simple statement. "I believe the Scriptures of the Old +and New Testaments to be the Word of God?" Or, "I believe the Scriptures +of the Old and New Testaments to contain the Word of God?" Then, with +further "light breaking from God's holy word," we would not need to +expunge anything from our creed, or add anything to it. + +For the present, let us be faithful to the light we have. As Canon +Farrar well says: "There is but one failure; and that is, not to be true +to the best one knows." + + * * * * * + +It will be noted that throughout this discussion I have made no attempt +to indicate anything of the nature of the divine reformatory processes +in the next life. That is far beyond me. The principle may be the same +that operates now, but the details may be very different, and the +effects produced may be quick or slow, just as in this life. We have +instanced the case of Saul's conversion as exceptionally thorough and +immediate. There may be somewhat similar cases in the next life; we do +not know; but there is reasonable ground for hope. Then too, as now, +there may be cases of incorrigibility which ages may be required +to redeem. + + * * * * * + +Mistranslations of certain passages of Scripture on this subject are so +numerous, and in some cases so utterly opposed to the original, that I +made out a list of them, to be presented here. On second thought I have +omitted them, for the reason that this treatise is intended more +especially for plain, common sense people, who do not trouble much about +translations, but who are dominated largely by reason and good sense. +For those who give more attention to translations, I could wish that +some competent and impartial person would compile a list of +mistranslations and present them as a separate treatise. + + * * * * * + +I am satisfied that in the English Bible there is abundant support for +every position I have taken. I do not mean merely direct, verbal +support; but also the support of reason and common feeling, which come +from the same divine Source. + +I can well conceive, however, that some may have a conscientious fear +that there may be something in the original that is opposed to the views +that I have taken. It may appear very unlikely that the orthodox views +that have so long prevailed should find such wide currency if they are +not supported by revelation. It cannot be denied, however, that the +translators of the Scriptures in many instances were strongly imbued +beforehand with certain of those doctrines, and that in many cases they +wrested the Scriptures to support them. So much is this the case that +corrections and modifications have since been made--in some cases +totally contrary to the original translations. + +Along with this, let it be remembered that there is, and rightly, a +strong conservative feeling against meddling with the Divine Word. +Notwithstanding this, there is in all honesty a feeling that certain +translations call for a radical amendment. I think this statement will +be thoroughly borne out by some of the translations I will quote. + +I have thus been moved to give some instances of mistranslation. Since +writing the foregoing I have met with a treatise by Rev. Arthur +Chambers, an English Episcopal minister, in which he quotes a great +number of these. A number of them bear so directly on the matter we are +treating that I feel that I cannot do better than quote some of them +here. And in order to do this author justice, I will give also some of +his own comments. + +Mr. Chambers writes: + + +THE MEANING OF THE WORD "HADES." + +The Greek language contains two words which are used many times in the +New Testament--"Gehenna" and "Hades." + +When the Greek New Testament was translated into English, one English +word'--"Hell"--was, very unfortunately, made to do service for the two +Greek words named above. "Hell" was used to express both the place of +future punishments, and also the abode of those, who having departed the +Earth-life, are existing as disembodied spirits, physically disembodied. + +As was to be expected, confusion of ideas soon arose in consequence, and +ordinary readers became bewildered. + +Such a passage is Acts ii. 31: "His soul was not left in Hell," and the +clause in the Apostles' Creed--"He descended into Hell"--instead of +being understood as expressing that Christ at His crucifixion entered +into Hades, seem to teach that He went into the place of +punishment--Hell; where He never went. + + +THE EARLY-CHRISTIAN CONCEPTION OF HADES. + +The foregoing conclusion is well-nigh unassailable, in view of the fact +that the early Christians believed in an Intermediate State, which they, +like the Jews and Greeks, called "Hades." + +Justin Martyr (A.D. 147) declares that "those who say that there is no +Resurrection, but that, immediately after death, their souls are taken +up to Heaven, these are not to be accounted either Christians or Jews." + +Tertullian (A.D. 200) states that "the souls of all men go to Hades +until the Resurrection; the souls of the just being in that part of +Hades called the 'Bosom of Abraham,' or 'Paradise.'" + +Origen (A.D. 230) expresses the same views. Lactantius (A.D. 306) +writes, "Let no one think that souls are judged immediately after death; +for they are all detained in the same common place of keeping, until the +time come when the Supreme Judge shall enquire into their good or +evil deeds." + +Our English New Testament represents the rich man as being in Hell. But +the translation is a false one. In the original Greek it is, "In Hades +he lifted up his eyes." + +So, then, the rich man, though in another sphere than that of Lazarus, +was also in Hades. I am aware that some teachers have viewed this +parable as depicting the future condition of man, in happiness or +misery, in Heaven or Hell. But besides the locality in which the two +persons are placed being actually named, the context is against such a +supposition. At the time that Lazarus and Dives are shown in their +after-death experiences, this world is still in existence, and the +brothers of the rich man are then living on the earth, and the Judgment +is still distant. But Heaven and Hell will follow, not precede, the +close of the present Dispensation and the Judgment. We conclude, +therefore, that this parable distinctly affirms the truth of an +Intermediate-life. + +The terms "eternal judgment" and "eternal punishment," have been dinned +into their ears of many from infancy, and they are unaware of the fact +that "eternal" is not a correct translation of the original Greek word +[Greek: aionios]; and moreover, that this word, "eternal" denotes +without beginning as well as without end, and is misapplied to anything +that is not beginningless. Again, there are hosts of earnest seekers +after God and truth (as numbers of letters sent to me testify), whose +acceptance of the Gospel of Christ is barred by this doctrine of +everlasting punishment. They suppose it to be a part of the teaching of +the Saviour; and they cannot embrace a religion which requires assent to +something that shocks all their moral instincts. For the sake of such +persons, it seems only right that we should examine this doctrine; that +we should show them what it really is, and upon what foundation it has +been built. Thus, and only thus, will they be brought to see that this +ugly human conception is not of God. + + +THE FOUNDATION UPON WHICH THE DOCTRINE OF EVERLASTING PUNISHMENT HAS +BEEN BUILT. + +We must look for this in the mistranslation of a few words in the Greek +New Testament. These words are:--(aion); (aionios); (krima); (krisis); +(krinein); and (katakrinein). + +We shall show that the translators have dealt most misleadingly and +inconsistently with these words. They have translated them, in a number +or passages of Scripture in which they appear, strictly in accordance +with their true meanings, while into the words as they occur in other +passages they have imported meanings not only exaggerated and awful, but +such as to make Scripture contradictory of itself. + +For the substantiation of this serious charge, we refer the reader to +the following _facts_ concerning each of the words instanced. + +(a) The word (aion), and the adjective derived from it, (aionios). + +We place these words first, because they are the terms that have been +rendered by the translators--"world without end," "forever and ever," +"everlasting," and "eternal;" and it is upon the basis of these false +renderings that the terrible doctrine of everlasting punishment has +been reared. + +The word [Greek: aion], in the singular, denotes an age, a period of +indefinite, but limited, duration, which may be either long or short. In +the plural, the word denotes ages, or periods, that may be extended, and +even vast, but still of limited duration. + +The word cannot denote unendingness, commonly, but erroneously, termed +"eternity" by those who forget that eternity is without beginning as +well as without end. Else, how could the plural of the word be used, and +how could Scripture speak of "the aions" and "the aions of the aions" +(i.e., "the ages," and "the ages of the ages")? There can be no plural +to "eternity," and it is surely an absurdity to talk about "the +eternities" and "the eternities of the eternities." And yet the +translators, in some instances have deliberately imported into the word +[Greek: aion] the meaning of everlastingness, while excluding it in +other instances. + +Here is an example, out of many: + +In Mark iii. 29, the passage, according to the Greek, is: "He that shall +blaspheme against the Holy Spirit hath not forgiveness all through the +aion (age), but is in danger of aionial judgment (i.e., the judgment +of an age)." + +The translators have rendered this: "He that shall blaspheme against the +Holy Ghost hath never forgiveness (i.e., not forgiveness forever), but +is in danger of eternal damnation." + +In this case, it will be seen that they have imported the idea of +unendingness into the word [Greek: aion] and the idea of "eternal" into +its adjective, [Greek: aionios]. + +In Matthew xiii. 39, the passage, according to the Greek is: "The +harvest is the end of the aion (age);" and in 2 Tim. iv. 10: "Demas hath +forsaken me, having loved the present aion (age)." + +The translators have rendered these passages: "The harvest is the end of +the world." "Demas hath forsaken me, having loved this present world." +In these cases, it will be seen that they have rightly excluded the idea +of unendingness from the word [Greek: aion]. But why? we ask. If it was +right to include it in Mark iii. 29, it was wrong to exclude it in the +two last-named passages. Then why exclude it? The answer is, that it +would have been too utterly foolish to translate Matthew xiii. 39, as +"The harvest is the end of the forever," and 2 Tim. iv. 10, as "Demas +hath forsaken me, having loved the present eternity"--and so the +translators in these instances gave the word its true signification. + +But can it, we ask, be right to treat language in this way--to make a +word mean one thing to serve the purposes of a doctrinal idea, and to +make it mean something essentially opposite, when that idea is not +involved? Does anyone imagine that the translators would have introduced +this contradiction, and have translated the Greek of Mark xiii. 29, as +they have done, unless they had gone to this text with the preconceived +idea that a certain sin can never be forgiven, and therefore that the +passage must be strained and contorted to endorse the idea? It is an +instance, not of founding theology upon Scripture, but of twisting +Scripture to suit theology. One thing is quite certain. It cannot be +right to translate a word in some passages in one sense, and to +translate it in other passages in an antagonistic sense. The word +[Greek: aion] cannot denote a period of limitation, and also +unendingness. If it denotes the one it does not denote the other. The +one definition excludes the other. No one, in his senses, dreams of +defining a day as a period of twelve hours under one set of +circumstances, and also as being the equivalent of all time under other +circumstances. We have to determine what is the true definition of +[Greek: aion]. If it can be shown that the essential meaning of the word +is that of limited duration, then the case is very clear; the +translators were not justified in foisting into it the idea of +unendingness; and this being so, a huge superstructure of doctrine, +reared upon the mistranslation, will totter and fall, and an awful +nightmare will be lifted from the Christian religion. + +An adjective qualifies its noun, and we cannot import into the adjective +more than is contained in the noun. We may speak of the race of mankind +as "humanity," and describe the existence of the race as "human life," +but we should not be so absurd as to define "human" in that phrase as +signifying "Divine." + +And yet the translators have been guilty of committing a similar error +in translating the word [Greek: aion] in the passages instanced as +"world," which is equivalent to an age, and expresses limitation; while +translating [Greek: aionios] as "everlasting" and "eternal;" both of +which terms exclude limitation. + +We ask, does this commend itself as being a fair way of dealing with a +book which contains a record of Divine truth? + +We pass on to the brief consideration of a few other words that have +been dealt with unfairly, in order, if not to found, at all events to +buttress, this doctrine of everlasting punishment. + +(b) The word (krima). The word denotes judgment; the sentence +pronounced. As such the translators of the Authorized Version rightly +rendered it in many passages of the Gospels, the Acts, and the Epistles +(e.g., Matt. vii. 2; John ix. 39; Acts xxiv. 25; and Rom. ii. 2). But +here is the inconsistency. In Matt, xxiii. 14; Mark xii. 40; Luke xx. +47; Rom. in. 8; xiii. 2; I Cor. xi. 29; and I Tim. v. 12, they +substituted the word "damnation" for it. We will say nothing about this +word "damnation," except that it is an evil-sounding word, whose +original meaning has been exaggerated and perverted; and a word that +more than any other has been employed to support the awful doctrine we +are opposing. + +But why did the translators alter the reading? Why render [Greek: krima] +as "judgment" in some places, and as "damnation" in others? The answer +is--These last named passages were viewed as pointing to future +punishment; the translators' idea of future punishment was that of +endless suffering and misery; and the word "damnation" was considered to +be better suited to the popular theological error than the proper and +milder word, "judgment." Our contention is, if the word "damnation" be +right in one passage, it is right in another. Why, for example, did they +not translate John ix. 39, so as to represent our Lord as saying--"For +damnation ([Greek: krimas]) I came into this world?" They gave the true +rendering in this and other passages, because it would have been too +absurd not to do so. + +That these criticisms are not unjustified is seen in the fact that the +New Testament revisers have discarded the word "damnation" in the above +passages, and in Rom. xiii. 2 and I Cor. xi. 29, have correctly rendered +[Greek: krima] as "judgment." + +We are thankful to them for this service in the interests of truth. + +We must briefly consider-- + +(c) The word (krisis). + +It also denotes judgment, i.e., the process of judging; and in forty-one +passages of the New Testament the translators so rendered it. But in +Matt, xxiii. 33; Mark in. 29; and John v. 29, they deliberately +substituted the word "damnation" for "judgment." With what object? +Plainly, to add emphasis to their preconceived idea of an endless hell. +But does this commend itself as being a fair and consistent way of +dealing with Scripture? + +Why,--except that it was too utterly foolish,--not have rendered the +following passages as they did the three just instanced? + +"Woe unto you, Scribes and Pharisees, hypocrites! for ye ... pass over +damnation ([Greek: krisis]) and the love of God" (Luke xi. 42). + +"As I hear, I judge, and My damnation ([Greek: krisis]) is just" (John +v. 30). + +"So opened He not His mouth; in His humiliation His damnation ([Greek: +krisis])_ was taken away" (Acts viii. 32, 33). + +Seeing that the Greek word is the same in every one of these passages, +is it not very wrong to give it an improper and grossly exaggerated +significance in three texts, while translating it correctly in forty-one +other instances? + +Again, it is suggestive that the revisers of the New Testament, in Matt, +xxiii. 33 and John v. 29, have flung away the word "damnation," and in +its place put "judgment" as the proper rendering of [Greek: krisis]. If +the translators of the Authorized Version had done this, one of the +supports of an ancient error would have been knocked down. + +(d) The word (krinein). + +The word denotes--to _judge_; and eighty-one times in the New Testament +the translators so rendered it. And yet in regard to the same Greek word +which occurs in 2 Thess. ii. 12, they made the translation run:--"That +they all might be _damned_ who believed not the truth." + +But why not have been consistent? Why not have rendered 1 Cor. vi. 2, in +this way; since in both passages the verb [Greek: krinein] is the +same,--"Do ye not know that the saints shall damn the world? And if the +world shall be damned by you, are ye unworthy to damn the +smallest matters?" + +I will trouble the reader with only one other word. + +(e) The word (katakrinein). Its meaning is--to condemn. It is a +stronger word than [Greek: krinein] to judge, but there is nothing in it +that corresponds to that awful meaning supposed to reside in the word +"damn." And yet the translators did not hesitate to give it +that meaning. + +How did they treat this verb, [Greek: katakrinein]? Just as they treated +other verbs and nouns, when they wished to bolster their theological +idea. In seventeen instances in the New Testament they translated it +rightly as "condemn," but in Mark xvi. 16 and Rom. xiv. 23, doctrinal +preconceptions prevailed, and so these two passages were rendered--"He +that believeth not shall be damned." "He that doubteth is damned if +he eat." + +And for centuries, an everlasting hell-fire has been read unto the +mistranslated word. + + * * * * * + +I might continue in this strain at great length. The quotations I have +given may be taken as samples of many more. It is surely time that the +sad and sombre clouds of so-called orthodoxy should be dispelled by the +rising beams of the Sun of Righteousness. + +The word "for ever," taken in its rigid literal sense, is a stumbling +block to many. I lately asked a very eminent man in England, the +president of a theological college, how he would get over that +difficulty. He replied that he believed that the word "aion" would more +fully meet the case, and that that word would more exactly accord with +the capacity of our finite mind, the word "forever" expressing an idea +entirely beyond our comprehension. That seems to be good sense, and more +in harmony with the whole trend of Revelation. + + * * * * * + +I have issued this treatise under an assumed name; not because I am +specially careful of my reputation, but rather because I wish the work +to be regarded solely on its own merits. If any reader feels disposed to +write me, either briefly or more at length, and whether in criticism or +commendation, I shall be glad. + +Address, + +HORATIO, +Care Austin Publishing Co., +Rochester, N. Y. + + + + +I. + + +DIFFERENT THEORIES. + +Fear of punishment--Early Impressions--Men of piety and learning--Fact +and figures--Mental or material fire--The theory of conditional +immortality--Why invented--Moody--Divine failure impossible--Future +operations of grace--Restoration--A plea for charity--Other worlds--The +heathen--Devout use of the imagination. + + +There is a general fear of suffering after death. Such fear may be +derived in part from early impressions and education, and in part from +the conscience that God has given to every man. But whatever their +secondary origin, these sources of fear have been divinely ordained as +means to an end. Such fear could not be divinely inspired if it were not +founded on fact. And the fact is, that there is suffering in reserve for +evil doers. There is no mistaking the statements of Scripture as well as +the voice of conscience on that point. + +What that suffering is, for what object inflicted, and how long it will +continue, have been of late years much discussed, and with diverse +views. Some of these views are very literal interpretations of the +divine Word, and others of them are very figurative. The fact is, it is +not always easy to distinguish between symbolism and reality, whether in +nature or in revelation. I remember that the first time that I saw Mount +Tacoma in the distance, I could not distinguish as to what was mountain +and what was cloud. When I got very near, then I knew. And so in several +Scripture statements it is not easy, for the present, to distinguish +between what is fact and what is figure. When we get nearer no doubt we +shall know. So it is with the nature and the duration of future +punishment. Some take a more literal, and some a more figurative view. +The result is, that the Christian world is at wide variance on the +subject. And I think he would be a bold man, and not a very wise one, +who could be very dogmatic in such a realm of investigation. + + * * * * * + +Now, with regard to the portion of the wicked in the next life, there +are three main theories that are held. + +First: There is the theory of everlasting conscious torment of the most +terrific kind. It is not clearly defined whether the suffering is of the +body or the mind, or both; but the general idea is that it is of both. +The bodily suffering is usually conceived of as being inflicted by fire; +but whether the fire is material or of some other kind, is not clearly +defined. The mental suffering is usually represented as the most +bitter remorse. + +Then second: There is the theory of extinction at death or after. The +idea is that there is utter destruction both of the body and the mind at +some period. + +Then again: Some hold that the wicked are given another opportunity +after this life of obtaining salvation; that many will do so, and that +the remainder will be destroyed. We may call this the theory of +extinction. + + +DR. EDWARD WHITE'S THEORY. + +Some are very definite in locating the period of a second probation as +co-extensive with the Millenial reign. Others do not pretend to know +when it will happen, or how long it will last; they simply believe it +will happen. This idea of a second probation is very similar to Dr. +Edward White's theory of Conditional Immorality. He held that life in +the Scripture simply means life, and that death simply means death. He +believed that those who are fit for life will live, and that the rest +will perish. + +I would say here that the idea of Conditional Immortality, favored by +many, does not seem to me to be well conceived. Evidently the theory was +invented in order to escape the doctrine of endless torment. The idea +is, that if you are fit to live you are destined for a glorious +immortality; otherwise you are extinguished. Such a view does not seem +to comport with our highest thoughts of God, and His ways of working. In +my mind, it represents God as being too dependent on circumstances. +When we realize that Christ died not only for "all," but for "every +man"; and when we realize that the invitations of mercy are extended to +"every man," without equivocation, it does seem to me something like a +failure of the divine plan if "every man" is not saved. + +But since every man is evidently not saved in this life, we project our +view into the next life, and we think of God's operations of grace +there. No doubt that is a larger view than that which has so long +prevailed. But it is not unreasonable by any means. Divine operations +are surely not restricted to this short epoch of time. God's mercy is +from everlasting to everlasting. + +And can anything defeat His purpose? He has expressed His purpose to +save all men, in the fact that He gave His Son to die for the world, and +that He invites all the world to be partakers in the great salvation. +That is His purpose; and "His purpose will stand, and He will do all His +pleasure." + +We should never forget this great truth. As Mr. Robert E. Speer well +says: + +"We escape much difficulty from literalistic and mechanical +interpretations by remembering that both space and time are merely +conceptions of our present order, and that there is neither space nor +time in God." + +The third theory is, that everyone will be restored. Those who hold this +view do not generally define the period when this will take place, or +the means that will be used to bring it about; but they believe that the +wisdom, love, and power of God will somehow be effectual to that end. + +I think that these are mainly the views that are entertained on this +most solemn subject. And it must be said that each one of them is +apparently supported by one or more passages of Scripture. Men of the +most devout spirit, intellectual acumen, and profound scholarship, +uphold these various theories. Such men are honest and sincere in the +last degree; above all things anxious to know what God has revealed +in His Word. + + +UNFOLDING LIGHT OF REVELATION. + +Yet on this momentous question they differ. It is really no wonder. I +think I may say that there is no clear deliverance in Scripture, in +absolute support of either of these views; or if there is, it is offset +by some other statement that seems contrary. In the unfolding light of +revelation we do not seem to have come to the time when this momentous +question will be made absolutely and universally plain. It may be one of +those questions on which we are to exercise faith alone. "Shall not the +Judge of all the earth do right?" That was Abraham's consolation when he +did not know what God was going to do. And it may be our consolation. +The Judge of all the earth will certainly do right. Yes, and He will do +more than right. He is love. We can rest on that. Uncertainty as to +details may best become us now. But the eternal morning will break and +the shadows flee away. Meantime, while this uncertainty prevails, surely +there ought to be abounding charity of judgment. + +When we come to think of it, we are not so much surprised that we have +but a partial and limited revelation on this subject. There may be more +divine kindness in that than at first sight appears. When we contemplate +the vastness of creation, we see that there are myriads of other worlds +far larger and more glorious than our own. Every one of these is likely +to have a moral history--it may be more important than ours. + +Now, if we had a complete revelation of the destiny of our race, +possibly that would involve a history of some or many of those worlds; +for the affairs of this world may be largely involved in theirs. +Therefore, if God would give us such a revelation now, we can easily see +that it is quite beyond us; the subject would be too vast for us now and +here; we would be utterly bewildered, and rendered unfit for the +ordinary duties of life. How much wiser and kinder it is to give us but +a limited revelation, leaving unrevealed matters entirely to faith. + + +SUFFICIENT REVELATION. + +It is not remarkable, then, that so little is revealed, even of Heaven. +We do not know what activities will have place there. What particular +business will engage redeemed souls, we do not know. We have a +sufficient revelation to stimulate hope, but not enough to pander to +curiosity. Such a limited revelation as we could receive would probably +only confuse us. It is not remarkable, then, that we have but a meagre +account of the preparatory processes for final blessedness. + +Yet, while all this is true, we can hardly help inclining more or less +to one or other of the theories named, in reference to the future. But +in this, as I have just said, we ought to be very charitable with each +other, as to our special conviction. If it were a fundamental question, +likely the Word of God would have made it plain. But it is not a +fundamental question. We may take whichever view seems the most +agreeable with Scripture or with reason; and for so doing we ought not +to be ostracised as heretics. + +On this very question of future suffering there has been far too much +intolerance. The theory of eternal torment has especially been held to +be the only orthodox view. Surely, it is time for more liberality. On +this question I would make a special appeal for charity and good-will, +on the ground that there is no positive deliverance in revelation. + +If anyone claims that there is, I would ask, How comes it that men of +the highest character and candor take different views? The time may come +when we shall see eye to eye on this matter; or it may not come in +this life. + +Meantime we can agree to differ. What are we that we should arrogate to +ourselves any assumption of certainty on a matter unrevealed, that takes +us into the eternities, and fixes the doom of uncounted millions of +our race? + + +THE DEPARTED MORE AMENABLE. + +Explain it as we may, we have always to remember that there are myriads +of human beings living now, and other myriads who have departed, who had +no chance to know the way of life. Will not the God of all mercy and of +all resource provide them with a chance on the other side of death? The +mere accident of death makes no change in them. And who knows if the +departed may not be more amenable to good influence then, than now? I +have heard of heathens who heard the Gospel but once, and they received +it, and were saved. It may be so with poor lost souls who had no +opportunity on this side of time. + +One thing I cannot understand; and that is, the liberal terms in which +men at times express themselves, who yet profess the narrow orthodox +view. I do not say they are insincere; but it does seem as if they +deliberately ignored their own creed, and that they spoke for the time +out of the conviction and sincerity of their hearts. Just now, glancing +through a certain magazine, I have come on an instance of this kind. The +writer is a professor in a so-called orthodox Seminary. I leave any +fair-minded reader to say if his utterances are at all in harmony with +his professed orthodoxy. Here are a few of his sentences, selected +almost at random from a long article: + +"In this swift day of unmatched opportunity, the Church is laboring, +perplexed and heavy, over its message." That is true enough. And I think +the secret of the Church being "perplexed and heavy" is, that preachers +must have an inward, unspoken conviction that their message of a limited +salvation is unworthy of God, and unsuited to the needs of the world. No +wonder the Church is "perplexed and heavy!" + +Again this author says: "Men want to know that all the lines of diverse +human life converge into one infinite, beneficent hand." But if that +"infinite, beneficent hand" has cast by far the greater part of the +human race into eternal torment, it is no wonder if thoughtful men are +"perplexed and heavy." + +Yet the writer of this article believes in universal love. He says: +"Men want to see that their single life, so lost alone, is vitally bound +into the bundle of universal love." So the author's instinct is better +than his creed. He professes to believe in universal love. That is +surely all right. But notwithstanding that, he professes to believe that +untold millions of the human race are in endless suffering. + +In another place he says: "Men long to be assured that this is no +universe of short, fortuitous details." He also says: "The Kingdom of +God is too great for less than universal participation." Is this not +universalism? Yet, if the author were asked, would not his creed require +him to repudiate such an idea? + +Again, this author says: "A few years ago science and human thought were +accepting an account of life which let a man fall like a beast in the +field, or a tree in the wood. To-day that explanation satisfies no one. +It is agreed that the meaning of life can be complete only in terms of +spirit and immortality." Is not the old doctrine of reprobation here +utterly denied? Yet that old doctrine of reprobation stands in the creed +of the orthodox church to-day. + +One more quotation will suffice. Speaking of the divine plan, the author +says that it is "a plan so complete that no sparrow falls beyond it, +that no act falls fruitless, that there shall never be one lost good, +that no living soul made in God's image can ever drift beyond His love +and care." Is not this a flat contradiction of the author's orthodox +creed? We believe that all he claims is absolutely true. But is he +candid? Why has not the church the courage to expunge the old fatalism +from her creed, and present to the world a statement that she really +believes? I am persuaded that such candor is the desideratum of the +world to-day. + +To a thoughtful mind, the most evangelical preachers are at times +unintelligible, and even contradictory, on such themes. Take this +extract from a sermon by Mr. Moody, published some time ago. He says +"Christ will return to the earth, for he has bought it with his own +blood, and is going to have it. He has redeemed it; and the Father is +going to give it to him." + +Now, what does Mr. Moody mean when he says that Christ has bought the +earth, and that He is going to have it? Of course, it must be the +population of the earth that he means; otherwise, the words would have +no sense. Then, did Christ purchase the whole population? If He did, +there would be great equity in Him claiming the whole. But Mr. Moody +would be one of the last men to admit that Christ will claim the whole +of mankind. On the contrary, he professes to believe that the greater +portion of mankind is lost beyond all recall! + +Such is the confusion and contradiction in which men involve themselves, +who are otherwise the excellent of the earth. There is no +contradiction, however, but glorious harmony, in the idea that Christ +will claim the whole of mankind for His own, because he has bought them +every one, and has omnipotent power to claim them. + +I feel that I ought almost to apologise for using the word "claim" at +all in such a conception. It looks too much as if the Father and the Son +were somewhat at variance in the glorious scheme of salvation. A +thousand times No. I even doubt if in the actual suffering of Christ, +the Father did not really suffer by sympathy as much as He! This is +holy ground! + +Consider this. We are commanded to preach the gospel to every creature. +But where would be the honesty of preaching the Gospel of salvation to +one for whom no salvation is-possible? For certainly, no salvation is +possible for anyone for whom Christ did not atone. But it is now tacitly +admitted by all evangelical churches that He died for all, +notwithstanding that the doctrine of a limited atonement is still +asserted in the Presbyterian Confession of Faith. Well it may; for if +the atonement were acknowledged to be universal, then this difficulty +would have to be faced--Why are all not saved? According to the doctrine +quoted elsewhere, that God infallibly accomplishes everything at which +He aims, all must infallibly be saved. For God certainly aimed at that +consummation in giving His Son as a ransom for all. Here is a crux from +which, it seems to me, there is no possible escape. + +There is also this weakness--I might say this contradiction--in the +Methodist theology. They say that Christ died for all; but they teach +that all are not saved. Then He must have died in vain in regard to +those that are lost. That is the inevitable corollary. Not only did He +die in vain in their case; but His intention and desire was, not to die +in vain in reference to any. He certainly aimed at their salvation in +dying for them; but He does not accomplish it. To such horrible +absurdities are we reduced by denying that He died for all, or that He +will save all. The only logical, reverent, and divine solution seems to +be that He intended to save all, and that He will do it. "God will +infallibly accomplish everything at which He aims." + +I lately heard an address--one of the best that I have heard--by a Canon +of the Episcopal Church. His theme was: The work and aims of the British +and Foreign Bible Society. The address was scholarly, lucid, earnest; +and the language was absolutely perfect. + +But like every address that I have heard on kindred subjects, it never +so much as hinted at the results in the next life, if we failed in the +duty the speaker so strongly recommended. Not once did he speak of +eternal torment as a possible issue. What a tremendous incitement to +duty is here, could it be but presented with the accent of conviction. +But as a matter of fact, it is never presented at all, except in terms +so vague that they actually mean nothing. + +I do not know, in the case I have referred to, if the Canon believes in +everlasting fire. Nor do I know that the creed of the Episcopal Church +endorses it. What a glorious opportunity is here for an earnest and +consistent minister in that church to publicly denounce such a doctrine +as a hideous dream! So far as I know, he would not expose himself +thereby, as in most other churches, to pains and penalties. I think, on +the contrary, a vast number would rally around him, both in his own +church and outside of it. Is not the religious world waiting for some +pronounced leadership on this question? I am convinced that there are +thousands of prominent ministers who do not believe in eternal torment, +but who keep up a pretense of doing so, in order to avoid loss of +reputation--perhaps of livelihood. Is it not time for earnest men to be +honest? And many are longing to be honest, if only their way was clear. + +And what an incalculable boon would then come to the world! I am +convinced that honesty in this matter on the part of ministers would +speedily issue in a mighty revival. For what is it that mainly keeps so +many men, especially working men, from the Church? There may be many +causes; but one undoubtedly is, an undefined idea that there is no +eternal torment, and that ministers know it, but are not candid enough +to say so. These men may not have studied the theology of the case, but +they cannot think of God--when they think of Him at all--as casting +innumerable people, and pretty good people--into everlasting fire. They +have an idea that that doctrine is in the orthodox creed; and so many +have an impression that the whole system of religion is a melancholy +farce. But give them a man who has the common feelings of humanity like +themselves, and interprets the true God to them as a God of love--and +their whole attitude will be changed. I am convinced that nothing would +have such a wide and gracious effect, as honesty on this question of +future punishment. + +I see that a notable Presbyterian divine has been giving a course of +lectures on The Church and Men. For one thing, he seeks to account for +the fact that working men do not attend church. After glancing at the +progress of science, and the effect of the higher criticism, he says: +"It is alleged that the church has sometimes alienated thoughtful men by +her adherence to outworn creeds." The lecturer, however, makes but +little of this as a real cause of working men not allying themselves +with the church. I think it is along this line, however, but deeper, +that the chief cause may be found. The church has, indeed, "adhered to +outworn creeds" in her confessions. The dogma of reprobation, and a +limited atonement, and everlasting fire, are retained. But are they +preached? Are they believed? + +Not long ago, in a large evangelical congregation, the preacher asked +for a show of hands on the part of any who had heard a sermon on hell +for the last ten years. Two hands were held up. Was that doctrine +proclaimed last Sunday in any evangelical church? Was it proclaimed for +a year past, or ten years past? I doubt it. But if it is believed, would +it not be preached--yes, preached morning, noon, and night, with the +earnestness of frenzy? + +Some preachers delicately approach the idea with hints and innuendos and +mild threatenings, which are really worse than utter silence. I heard a +preacher speaking lately of men as "utter failures, going out into the +darkness." Now, what did he mean, or did he mean anything? Again: +preachers speak of "eternal death," which might mean eternal extinction, +or eternal fire. And yet that vague phrase is actually proposed as one +of the bases of union of the churches. + +Now, how can we expect such jugglery of sacred things to commend itself +to honest, hard-headed men? For such is really the character of many of +the working men. They love truth, and honesty, and consistency, and +abhor everything like sneaking, unmanly pietism? Give them the +manliness of truth and honesty, and I venture to think they will not be +so shy of the church. + +Of course, that might involve the repeal of much of our creed. And +there's the rub. We are afraid of pains and penalties. And then we don't +like to go back on the fathers who made the creed. It looks like a +reflection on their wisdom and piety. But I don't think it really is. +They were faithful to their light. And they had to contend with evil +traditions. It is not to be expected that any creed they could frame +would be good for all time. Besides, we should not be afraid to go back +on anything or anybody that is not true. Truth is too sacred for that. +And our responsibility is too serious. 'Carlyle has a most scathing +warning for all who strive to believe that which in their inmost soul +they repudiate. + +If it is thought that I am in any degree uncharitable towards ministers +of so-called orthodoxy, let me here transcribe a few words from a highly +honored preacher of the opposite trend of thought. I have just met with +these brave and candid words. They were spoken some time after I had +expressed my own views regarding the want of courage and honesty on the +part of so-called orthodox preachers. If anyone is disposed to think my +own words too strong, let him listen to this from an old and honored +minister, but one who repudiates the doctrine of eternal torment. + +He says: "It matters not that all the educated ministry to-day well +know, and would not for a moment deny, their disbelief in the doctrine +of eternal torment, if cross-questioned. Nevertheless, many of them hate +us and oppose us, because we show the people the true interpretations of +God's Word, and lift before the eyes of their understanding a God of +Love, Just, Merciful, Righteous altogether, and fully capable both in +wisdom and power to work out all the glorious designs which He 'purposed +in Himself before the foundation of the world.' + +"(1) They perceive that the doctrines of Purgatory and eternal torment +have not had a sanctifying influence upon mankind in all the sixteen +centuries in which they have been preached. They fear that to deny these +doctrines now would make bad matter worse. They fear that if the Gospel +of the Love of God and of the Bible--that it does not teach eternal +torment for any--were made generally known, the effect upon the world +would be to increase its wickedness, to make life and property less +secure than now, and to fill the world still more than now with +blasphemies. + +"(2) They fear also that a certain amount of discredit would come to +themselves because, knowing that the Bible does not teach eternal +torment according to the Hebrew and Greek original, they secreted the +knowledge from the people. They fear that this would forever discredit +them with their hearers. Hence, they still outwardly lend their +influence to the doctrine of eternal torture, which they do not believe, +and feel angry with us because we teach the people the Truth upon the +subject, which they know will bring to them hundreds of questions +difficult to answer or dodge." + +But it is not often that orthodox ministers emphatically present the +horrors in which they profess to believe. Take, for instance, Dr. +Torrey. In a late sermon, when warning sinners, he is reported to have +said: "You will go out into eternity disgraced forever." Is that all? +Only disgraced? Why does he not present the horrors of eternal fire in +which he professes to believe? + +Another minister, whom I know, spoke lately of wicked men as "going out +into the darkness, miserable failures." Such trimming fails to command +the respect of sensible, honest men. + +Those who hold the larger view have no need for such evasions. I have +just had a letter from one of the most eminent English theologians, in +which he states his view thus: + +"With regard to the future world, my faith and doctrine have always been +that the state of anyone entering the next world is tested and +determined by his relation to Christ, Whom he will then see in the +fullness of all His redeeming power and glory. If he then seek by a +touch to lay hold of Him, he is in Christ's Hand. If he should even then +turn from Christ, he will enter into a new condition, but that condition +is only an age-long condition, and he is not there fore outside the +redeeming love of God; but at the end of the new age will enter upon a +new state." + +I have pointed out to him that, in my view, the condition he refers to +may not necessarily be age-long condition, but that in certain cases it +may be very brief. The case of Saul and others seem to favor this view. +In any case, he endorses my main contention--that suffering is not +endless. The same mail brought me also a letter from another notable +English divine, in which he says candidly that he does not believe in +endless suffering, and that this is common sense. + +I remember well that as a child I was confused by the following problem. +My saintly old minister often prayed that the earth might be filled with +the knowledge of the Lord, as the waters cover the sea. That was all +very well for those who would savingly know the Lord. But what about the +uncounted millions in the past and the millions now, and the millions +yet to be born, who would go out of this world in darkness, without +knowing the Lord. The minister never said a word about that. His creed +required him to believe that they would all go into endless torment; but +he passed over the momentous question in silence. + +Possibly he would say that the matter was not a proper one to be spoken +of. But why not? If there is such a fearful possibility for anyone, why +should he not be warned? The very warning might be the means of averting +such a fate. Surely, the most lurid picture of eternal woe would be +better than the realization of it. Yet it was seldom or never spoken of, +especially as to its duration. + +Here, then, is a most serious consideration. If we can think of God +doing a thing, the horror of which we cannot bear to speak of, or even +to think of, is there not in this a strong presumption that the theory +is not true? Let this thought revolve for a while through your mind; +remember the strong affinity which the mind has for truth; and then see +if the thought which I am trying here to sustain is not a reasonable +one. Surely, we have here a strong argument against the theory of +endless torment. + +There was lately a great Missionary Conference in Edinburgh. Amongst +other matters, all sorts of expedients were discussed as to how the +heathen of different countries could be most successfully reached. +Certain doctrines of Christianity were recognized as best fitting to be +presented to certain countries, as especially suited to meet the special +conditions that prevail. Strange to say, so far as I saw any report, the +doctrine of everlasting punishment was not once suggested as being +especially appropriate. Yet if it is true, what could be more +appropriate to the heathen mind of all countries? Is it really believed +by Missionaries, and those who support them? If it is, why not present +it? If it is not, why not expunge it from our stated confession of +faith? Can we not afford to be honest on this supremely sacred question? +When an intelligent heathen is converted to the Christian faith, and +realizes that we profess to believe what we do not really believe, what +will he think of us? Will not the Christian church lose more than it +gains by this worldly wisdom, which essentially is moral cowardice? + +A devout use of the imagination is of great service here. Yes, I say the +imagination. I do not mean the revelling of mere fancy in the realm of +the unthinkable or the impossible. I mean the vivid realization of facts +that lie outside the ordinary rut of thought. So exercised, imagination +is one of our noblest powers. + +We need a devout, yet chastened, imagination in dealing with such themes +as the one we are considering now. No wonder that Ruskin says that +imagination is the greatest power of the soul. It is but reasonable to +imagine, then, that God has disclosures of love, and wisdom, and power, +to make in the next life, that far transcend our present thought. + + + + +II. + + +CRUELTY OF FORMER VIEWS. + +Unconditional Election--Children of Believing Parents--An Arrogant +Pretension--God's Own Children--The Heathen of All Time--A Baleful +Shadow--Former Cruelty--Herbert Spencer--Dr. Farrar's Eternal Hope--A +Lady With an Open Mind--Dr. Dawson's Larger View.--The Universal +Attraction. + + +The old doctrine of God's unconditional decrees still survives, despite +our conviction that perfect impartiality is one of the attributes of the +divine character. The idea seems to have taken hold of some minds that a +thing is right because God is the Author of it. That is certainly +beginning at the wrong end. God does a thing because it is right; His +doing of it does not make it right. But we need to have faith that His +future administration will rectify all the apparent wrongs of the +present. It is our failure to take this larger view that has led many +people of the kindest heart to adopt the most cruel conclusions. + +Just now a lady has told me of a certain "eminent divine" who says that +children who die in infancy are elected if they are the children of +believing parents! What a revelation this "eminent divine" must have of +the eternal mysteries! Since he knows so much, I would like to ask if +one believing parent would not suffice, in an urgent case, or if both +must infallibly be believers! A more arrogant pretension it would be +difficult to conceive. + +The lady who spoke to me on the subject said it would be a very +comfortable thing to believe. "Yes," I said, "it might be a comfortable +thing for you, but what about the other woman down street who is not a +believer? Do you think that her children are not as precious in God's +sight as yours?" + +Away with all such hard, narrowing conceptions! Can it be imagined that +God would consign infants to everlasting torment, simply because they +are children of unbelieving parents? A thousand times No! Let us +remember that they are His own children, whatever earthly parentage they +may have. His love and power are not going to be thwarted by any +considerations of evil ancestry. Any lingering doubt of that is a +survival of the old, narrow, hard doctrine of absolute election. + +But in support of the idea referred to, this passage may be quoted: "The +promise is to you and to your children." Does not that exclude all +others? Well, let us see. Read on. "And to all that are afar off." Ah! +That immensely widens the circle. "All that are afar off." Who are +they? Are they not the heathen of all the world, and of all time? So the +children of believing parents are bound up in the same bundle with the +vilest of mankind. And we are not greatly surprised. For they are God's +own children, every one; and whether they are little innocent infants or +others advanced in some stages of wickedness, or the most depraved of +mankind, we believe they are all subject to redeeming power and grace. +Different means may be required for their education or reclamation; but +it is easy to believe that divine love, and power, and wisdom, will not +fail of their effect. + +But, then, something more is added in the passage we have quoted. "Even +to as many as the Lord our God shall call." Does not that look like +restriction, or selection? Well let us see. Who are they that are +called? Here we have it, Listen. "Look unto me, and be saved, all the +ends of the earth." Surely, that means the whole race. And equally it +means the next life as well as the present; for there are millions and +millions who never heard the call, and never will hear it, on this +side of time. + +We hope we are now leaving behind us the ferocity which was formerly +considered quite appropriate to religion. Indeed, a man was hardly +accounted serious, if he was not severe. And the worst of it was, that +God was considered severe. Men could read over and over again that "God +is love;" but somehow the great truth was not received in its fulness. +The idea of God's justice seems to have cast a baleful shadow over men's +hearts and lives. Certainly heaven's own light is now breaking through +the gloom. Many of the highest judgment and character now entertain +views which their fathers would have repudiated as rank heresy. + + * * * * * + +It is a most unfortunate thing that we have derived from our +bloodthirsty ancestors an impression of divine cruelty that is utterly +opposed to the fact. And it is not so very long ago that such traditions +were handed down to us. "What we forget," says the New York Evening +Post, "is the short distance of time and space that separates us from +our ferocious forefathers." Dr. Johnson in his 'Journey to the Western +Islands,' relates the tradition that the Macdonalds--honored name +to-day--surrounded the Culloden Church on Sunday, fastened the doors, +and burnt the congregation alive. The entertainment received its +perfecting touch when the Macdonald piper mocked the shrieks of the +perishing crowd with the notes of his bagpipes. + + * * * * * + +"Perhaps an even more striking illustration of the survival of savagery +may be found in men's religious beliefs--say, in the conception of a God +who is a cruel man endowed with omnipotence. Grave divines were telling +us within a generation that a just and merciful Father, for his good +pleasure, had doomed certain of the non-elect to the most hideous +physical tortures for all eternity. It was in 1879, about thirty years +ago, that Herbert Spencer in 'The Data of Ethics,' stated the theory +quite nakedly: The belief that the sight of suffering is pleasing to the +gods,' He added: 'Derived from bloodthirsty ancestors, such gods are +naturally conceived as gratified by the infliction of pain; when living +they delighted in torturing other beings; and witnessing torture is +supposed still to give them delight. The implied conceptions +long survive.' + +"Some of our readers may recall the attacks upon Spencer, and even upon +clergymen otherwise orthodox, like the late Frederick William Farrar, +who doubted the doctrine of eternal torture." + + * * * * * + +We hope we are beginning to survive such false and horrible ideas. Those +ferocious representations are the very contrary of the truth. To get the +truest conceptions of God, we have to think of man at his highest; and +even then we are as far below the reality as the earth is below the +stars. We are made in the image of God, however, and are a human +transcript of the divine. But we are finite at our best, while God is +infinite. Beyond all human thought His love is strong, and tender, and +unchangeable. He is veritably our Father, and I think He is so in a far +closer relation than mere creation. If we can think of the possibility +of delight in torturing our children, ten thousand times more repugnance +would God have in torturing us, except for a time, and for the highest +and wisest ends. + + * * * * * + +If we go back to medieval times we have the most revolting pictures of +the agonies of hell. We are told, for instance, of a certain monk who in +the course of his journeys came to the underworld, and there he found "a +fiery glen 'darkened with the mists of death,' and covered with a great +lid, hotter than the fires themselves. On the lid sat a huge multitude +of souls, burning, 'till they were melted, like garlic in a pan with the +glow thereof.' Reaching the nethermost hell, he was shown the Prince of +Darkness, black as a raven from head to foot, thousand-handed and with a +long thick tail covered with fiery spikes, 'lying on an iron hurdle over +fiery gledes, a bellows on each side of him, and a crowd of demons +blowing it.' + +"As he lay there roasting, tossing from side to side, filled with rage +and fury, he grasped the souls in his rough, thick hands, bruising and +crushing them, as a man would crush grapes to squeeze out the wine. With +his fiery, stinking breath, he scattered the souls about Hell, and as he +drew in his breath again he swallowed them down with it, and those whom +his hands could not reach he lashed with his tail. This, the angel +explained, was Lucifer." + +Unfortunately, however, medieval ages had no monopoly of such horrors. +They have survived almost to our time. In some cases they are reproduced +even yet. It is a painful thing to recall, but even our late beloved +Spurgeon at times fell into this snare. + +I have just had an interview with a lady of the highest Christian +character. She was brought up in the orthodox faith, and never doubted +its truth. I hesitated to launch these larger views upon her, thinking +they might only disturb her, and that perhaps she was too old to recast +her opinions. But I found that her mind was perfectly open; and after +some discussion she firmly believed in the larger hope. I was persuaded +that such would be the experience of thousands more, if they would but +give their heart and mind to a devout consideration of these questions. +And oh, what a pall of gloom would thus be lifted from the heart of +the world! + +We may well give here the noble words of Dr. Dawson, who in an address +before the Royal Society of Canada, quoted this stanza: + + "For a day, and a night, and a morrow, + That his strength might endure for a span, + With travail, and heavy sorrow, + The holy spirit of man." + +Then he says: "The holy spirit of man! Holy in its capacity, in its +possibility: nay, more, in its ultimate destiny!" + +This is no self-righteousness. It is a gleam of man's potentiality, that +makes him truly sublime. There are many Scripture statements that make +man pitifully little; but this is because of his present sinful +condition. Bye and bye he will rise into his true condition, and then +"The holy spirit of man" will be not only a possibility, but an +experience. It is gratifying to notice that such a man as Dr. Dawson has +this larger hope. + + * * * * * + +In striking antithesis to such views as we have referred to, I may here +narrate an experience of my own in which I think there was revealed to +me a peculiar phase of Christ's universal attractive power. One day in +San Francisco I saw a funeral procession passing along the street. I +joined the procession, and went with it into the church. I saw that all +the company were negroes. The minister, who was also a negro, +announced the Hymn: + + "Safe in the arms of Jesus, + Safe on His gentle breast, + There by His love o'ershaded, + Sweetly my soul shall rest." + +It was sung with all the fervor of the negro race. As it proceeded a +strange thought struck me: How could negroes find rest on the bosom of +One quite another color? It was a natural thought, for the color +prejudice is strong. Even when we think of Christ, we instinctively +think of Him as a white man. How, then, could these worshippers find +rest on His bosom, and in His arms? If He had been a negro, they might +do so; but how could they do such a thing when they realized that He was +of a different color from themselves? + +Then suddenly, a solution same to my mind. If Christ was not black, +neither was He white. In fact He was brown; about midway between white +and black. So in color He was as near to the negroes as to the white +race. Therefore the negroes can recline on His breast, and in His arms, +as naturally as we. That seemed to me a very happy idea; perhaps even a +revelation. + +But then, another thought quickly followed. What if Christ took this +central place, even as to color, of set purpose? He could thus appeal +more directly to the whole human race, and thus more effectively draw +all men to Himself. Therefore I hazard the conjecture that one reason +why He chose to come of the Jewish race was, that he might be, even as +to color, the central attraction of the world. Oh yes; if we only widen +the horizon of our thought and our affection, we shall see that the +great scheme of redemption is co-extensive with the race, and reaches +forward into the eternities. + + + + +III. + + +THE CHURCH IN TRANSITION. + +No Definite note of Warning--Preachers Afraid of Discipline--Divided +as to Restoration or Extinction--Plea of Liberty--Liberalism of +the Episcopal Church--Advance in Christian Unity--Dr. Edward +White--Conditional Immortality--Endless Torment--If True Ought to Be +Preached Morning, Noon and Night--Awful Penalty of Sin--Extinction--True +Religion is Reasonable--Enlarged Conceptions. + + +There can hardly be a doubt that the church in general is in a state of +transition on this question. The want of a definite note of warning, to +which I have referred elsewhere, is an indication of it. Some preachers +have not the conviction of eternal torment and do not speak of it. +Others know very well that many of their hearers would resent any such +declaration. But they do not preach Restoration. They are afraid, I +suppose, that they might expose themselves to the discipline of the +church. Some, I believe, would very quickly espouse the Restoration +theory, if they were sure that they would escape all pains and +penalities. Meantime they do not examine the doctrine, for I suspect +they fear they would be convinced that it is true. I believe that most +ministers of the Presbyterian and Methodist Churches occupy one or +other of the positions I have indicated. + +A few days ago I was speaking with a mature and scholarly man who +occupies a prominent position in the Methodist Church. In our +conversation we drifted into the subject of Restoration, and he freely +avowed his faith in it; but he said that if such a thing were known, he +would lose his position. + +In the Presbyterian Church there is by no means a universal loyalty to +the traditional doctrine of eternal torment. There was a notable +indication of this some time ago. Somehow--I do not know how--the +question of eternal punishment came up among Presbyterians in the United +States. A great number of letters was addressed to "_The Interior_," of +Chicago. Some of these endorsed the doctrine of Extinction, and the +others of Restoration. So far as I can remember, none were in favor of +eternal punishment. At the close, the Editor summed up in favor of +extinction. But he was not indicted for heresy, nor any of his +correspondents, so far as I am aware. + +The whole affair showed very clearly that there is a tacit and wide +repudiation of the doctrine of eternal torment. It also showed that the +church is divided on the theories of restoration and extinction; while I +presume that many would uphold the old doctrine of torment. I claim that +this division of opinion is allowable. There ought to be, and I think +that on the whole there is, Christian liberty on this topic. Some day +the church may see eye to eye on these matters. + +Especially do I honor the Episcopal Church for always having taken this +more liberal ground. It is possible to hold the most diverse views on +this point, and yet be in good standing in that communion. I lately +spoke with an Episcopal clergyman who believes not only in the +Restoration of the entire human race, but who believes that Satan +himself will ultimately be restored. I know another Episcopal clergyman +who is a confirmed and advanced spiritualist; yet he believes in +Restoration; and he is a very able, devout, and godly man. Witness also +Archdeacon Farrar's book on "Eternal Hope;" yet that man held his +position in the church, and grew in public esteem till his dying day. + + +OPENING OF THE PULPITS. + +And there was lately a remarkable expression of Christian charity on the +part of the Episcopal Church in the United States. At a triennial +convention of that body held at Richmond, there was passed a resolution +opening the pulpits of the Episcopal Church to clergymen of other +denominations. The resolution was then referred to the House of Bishops, +which passed it by a vote that was practically unanimous. + +This is a marvellous advance in Christian unity, and a tacit +recognition of the secondary nature of many questions that were once +thought to be of primary importance. Amongst other topics, there may +well be a difference of opinion on matters pertaining to the next life. + + * * * * * + +And I believe that the Methodist Church is really, though not avowedly, +in a state of transition on the same point. I was speaking a short time +ago with a noted official of that church, and one that has a wide and +intimate acquaintance with the views of his brethern. He said to me, +very candidly, that the ministers of the Methodist Church do not believe +in eternal punishment; and he said this with such an air of satisfaction +that I concluded that he himself took that position. + +As for the Congregational Church, it makes no pretense of exacting such +a view on the part of its ministers. Some of its ministers and members +uphold that theory; but there is perfect liberty of opinion. I know that +many of their ministers believe in Conditional Immortality. Dr. Edward +White, of England, the apostle of that doctrine, was a highly respected +minister of that church. + +I think I am right in saying that there is no Universalist Church in +England. There Universalism is no barrier to membership in the +Congregational Church. + +At all events, in either of the four churches named, there is little or +no preaching of eternal torment. That is the outstanding fact. We can +account for the fact only on the supposition that the doctrine is not +believed. If it were really believed it would certainly be preached. If +it is true it ought to be preached, morning, noon and night. One cannot +conceive of believing in hell fire as the doom of sinners, and not +warning men of it, even with the earnestness of frenzy. + + +THERE IS NO WARNING. + +And here I would notice the great loss we sustain in having no emphatic +note of warning. It used to be the custom of warning men of hell fire; +but now there is no warning, except the very general and vague warning +of wrath to come, which has really little meaning. We do not say in what +it consists; therefore the vague statement has but slight significance. +To this may be attributed much of the comfort and carelessness of +sinners. Many there are, even of regular church goers, who hear nothing +on these matters but what they hear from the pulpit; and from that they +hear practically nothing. How much better it would be if they could be +warned very definitely of coming suffering, if they are not now +delivered from their sins. So long as there is sin there will be +suffering. I am convinced that the nerve of the preacher's message is +often cut by this want of a definite note of warning. + + * * * * * + +Let it be clearly noted that punishment is a large factor in the theory +of Restoration. Let no one suppose that the transition from sin to +holiness is an easy matter under any circumstances. There are multitudes +of men that go out of life so utterly wicked that they must suffer +terribly, and perhaps suffer long, before they are reformed. At least we +may suppose such to be the rule. There may be exceptions, like that of +Saul, to which we shall refer later. Sin unforgiven will pursue a man +into the next life, and exact a fearful penalty. The prodigal must eat +of the husks before he comes back to the Father. + + +A VITAL PHASE. + +Here, then, is the point of agreement. Suffering is entailed by Sin. +Whatever view we espouse, that fact remains. It was mainly to emphasize +that fact that we entered on this discussion. It is one phase of the +agreement, and a vital one, between the Christian churches. While there +is much diversity of view as to the mode and the object and the duration +of suffering, there is a broad basis of agreement as to the fact. + +Not only, therefore, does the doctrine of eternal punishment recognize +suffering as the effect of sin, but so does the doctrine of extinction. +To be eternally put out of being, and so precluded forever from eternal +happiness, is punishment beyond the power of the mind to conceive. As we +cannot conceive of the felicity of eternal joy, so we cannot conceive of +the loss of it. + +It is a matter of no great moment to others how I myself stand on this +great question, except for the reasons which I think support it. I am by +no means dogmatic on the subject, for the reason, as stated before, that +revelation does not seem to give a clear and direct deliverance on it. +But I do think that there are much clearer and more emphatic Scriptural +statements in favor of the doctrine of Restoration than any of the +alternate theories. + +I think, moreover, that reason is clearly in favor of it, so far as +reason will carry us. And I believe what an eminent minister said +lately: "We ought to make our faith reasonable to reasonable minds." + +The fact is, that all true religion is reasonable, and we would see it +to be so if we could see the truth in all its relations. But our views +are limited; that is the trouble. Hence there are many topics that we +shall not fully understand in this life; but "when that which is perfect +is come, then that which is in part shall be done away." + +It will be seen also that details are not only unrevealed but also that +they could not possibly be revealed. The main fact only can be the +subject of investigation. Faith can wait for the revelation of the mode +and the time. + + * * * * * + +I see that our friends of the Watch Tower are predicting a time of +trouble such as the world has never seen; and it is to begin, they say, +in about seven years. On the contrary, in an article just to hand, there +is a most optimistic outlook for the uplift of society. The writer says: +"It is but little more than a century ago that the church awoke to the +fulness of the truth that God would have all men to be saved, and come +to the knowledge of the truth." Then he goes on to forecast the reign of +kindness, and good will and righteousness. + +I make the quotation to show how easily, yet with what limitations, we +fall into the generally expressed view that God "would have all men to +be saved," while really ignoring the fact. For the writer evidently +refers to the time when the church awoke to the necessity of missions; +and he evidently thinks that our feeble efforts in that direction prove +in a general way that God "would have all men to be saved." He takes no +note of the millions and millions that have passed away without so much +as hearing the joyful sound. And he is equally oblivious to the fact +that millions who are living now, and other millions yet to come, will +never hear the Gospel in this life. Are not these some of the "all men" +whom God would save? Does it matter to Him whether they are in this +world or the next? Has any one of them gone beyond the sphere of His +love? We must enlarge our conception of God's own words and thoughts; +they are as high as heaven is high above the earth. + +I have just received a circular from a pastor of a certain congregation. +It is an appeal on behalf of missions. It asks if this scheme of the +church is a failure; and if not, why it is not supported. Then it goes +on to say that the churches have been assessed in certain amounts, and +that this particular church is far behind in raising its share. Each +member is then urged to pay up. + +But not a word of incentive is given. We are not told what the heathen +are to be saved from, or what they are to be saved to. Surely we would +like to know if they are going straight to everlasting fire if they are +not converted. That is the doctrine of the church; but it does not seem +expedient to express it. Why? Because it is not believed. If it were +believed would there not be plenty of funds to carry the gospel to the +ends of the earth? So we hang on in theory to the doctrine of eternal +torment; but we do not dare, nor are we inclined, to express it. Surely +it is time for a change; yes, a change to honesty and candor. If we are +undecided, let us say so; the truth will prevail in due time. It is "to +the upright there ariseth light in the darkness." + +Nor, as I have said, does the circular give a hint or hope of what the +heathen are to be saved to. There is no suggestion of "glory, honor, and +immortality." Is not this altogether too vague a way of extorting money? +But let it be made clear that by our efforts the worst of the heathen +will be put in the way of salvation, and in many cases of possession of +it, and I think there would be no lack of funds. Let it be shown that +whatever there is of future suffering is on account of sin, and that it +is a divine preparation for eternal joy, and the most hardened and +selfish will have a worthy appeal to their liberality. + +For notwithstanding all hardness and selfishness, there is deep down in +the human heart a feeling of wonderful kindness for our own kith and +kin. Witness the heroic efforts that are willingly made to save a fellow +creature from danger or death. See the agony that is endured by the most +selfish when every effort seems fruitless. Yes; we see this very plainly +in the case of temporal danger or death. Would not we see the same +solicitude multiplied a thousand fold if it were realized that the +issues involved are eternal? + +When we get to that point where these great issues can be presented as +real facts, and not merely as half believed theories, I believe there +would be no difficulty in raising funds for missions. And surely, it +will not then be a matter of assessment, but of free will. May the +glorious day be hastened! + + + + +IV. + + +INFINITE JUSTICE. + +A Strong Argument--Universal Atonement--Infinite Justice Satisfied--A +Candid Methodist Minister--Can Man Commit an Infinite Sin--Everlasting +Punishment Could Never Be Endured--Uses of Suffering--Punitive and +Remedial--The Penalty has Been Paid--Moral Effect--Mystery of Pain--Not +Punishment but Chastening--Extending Our Outlook Beyond--Boundless +Space and Time--Operation of Grace in the Next Life--Infinite +Power--Infinite Mercy--Infinite Love--Incentive to Endless Praise. + + +It may be said that in this argument I am not taking sufficient account +of divine justice. That may be so. The fact is, that the relation of +justice to the idea of universal salvation was one of the last ideas on +this subject that came to my mind. But now it seems to me that in the +idea of divine justice is involved one of the strongest arguments for +universal salvation. + +Look at the matter simply and candidly. Did not Christ die for every +soul of man? All theological subtleties aside, we joyfully believe that +He did. The fact is stated over and over again in Scripture, with the +utmost plainness; and it is assumed in a multitude of other passages. So +clearly has this come to be recognized that the American Presbyterian +Church formally adopted it, and put it in their "Brief Statement" some +years ago. It is also proposed for acceptance in the creed of the united +churches of Canada, if that union is consummated. And despite all +theories to the contrary, it is believed and preached in most if not all +Evangelical Churches. + +Very well. Consider what is involved in that article of our faith. If +Christ really died for all, does not justice require that all will be +saved! If Christ paid the debt for every sinner, will not every sinner +be redeemed? How else could infinite justice be satisfied? I wish our +Methodist brethern would consider this matter well. All honor to the +Methodist Church for its noble testimony to the universality of the +atonement. But does not universal atonement imply universal salvation? +If we may speak of such things in the language of mathematics may we not +say that universal salvation is the corollary of universal atonement? To +this conclusion it does seem to me that we are inevitably led. + +I was speaking lately to a Methodist minister of a very acute but candid +mind. He put the matter in this way: Either Christ made an atonement for +each one, or He did not. Did He not actually bear upon His heart the +sins of the whole world? And if the whole world, then surely each one +singly, so that every child of humanity may truthfully say with Paul, +"He loved me, and gave Himself for me." Does not justice then demand +that each one will be saved? In our present limited outlook there may be +a difficulty as to how and where; but the glorious fact seems to be +beyond question. + +This matter is so important that I would try to make it plain from my +own point of view, even if that involves some degree of repetition. + +I raise the question elsewhere: Can man commit an infinite sin? Some say +he can, because his sin is against God, a Being of infinite purity. If +his sin then is of this infinite nature, infinite justice may demand +that he suffer an infinite punishment. But being a finite being, he +cannot suffer infinite punishment in quality. Therefore it is said, he +must suffer it in duration. Hence the necessity of everlasting +punishment. That is the argument. + +But the main premise is by no means clear. It may well be doubted if man +can commit an infinite sin. First; he is a finite being; and can a +finite being do on infinite wrong? Further; he cannot suffer everlasting +punishment. For everlasting has no end. He would never have rendered a +due equivalent for his sin. When he would have suffered millions and +millions of years he would be as for from rendering a due equivalent as +at the beginning. Thus the demands of God's law would never be +satisfied. + +We have therefore to confront the idea of God inflicting a punishment +that could never be rendered. In that case might not God suspend all +punishment at once? For when man shall have suffered for aeons and aeons +untold he would really be as far from the end as he is now. Could you +think of the Infinitely Wise and Holy One pronouncing a sentence that +could never be executed? Then add to the idea of Infinite Holiness and +Infinite Wisdom, the idea of Infinite Power and Infinite Love, and I +think you will find yourself involved in a series of contradictions +which you will be glad to see dissolved as an ugly dream. + +But now, supposing that man, not being infinite in his nature, cannot +commit an infinite sin, is it not reasonable to think that a less +punishment than an infinite one would suffice even eternal justice? +Suppose, for instance, that God had cut off the first human pair when +they sinned, and thus have prevented this hideous tale of mourning, +lamentation, and woe, would not that suffice? For us to be debarred +forever from existence and consciousness--would not that suffice? Well; +the Infinite One had that alternative. But He did not resort to it. +Would He not have resorted to it if He foresaw that His choice lay +between eternal extinction and eternal fire, for the great majority of +our race? Would the eternal joy to which He foresaw that a few of the +race would attain, compensate for the eternal woe which He foresaw would +be the fate of the great majority? A thousand times No. The fact that +we, with our poor, limited powers, can see that there was a way of +averting unutterable and everlasting woe from even one soul, is a strong +argument that there is no everlasting woe. Let us beware of imputing to +God that which we can see might have been honorably avoided, and that +which we would shrink in horror from doing ourselves! Think this matter +over seriously, and see where it will land you. + +But then, what is the use of suffering at all? Surely, God foresaw that +there would be a great deal of temporary suffering in this world. Why +did He not prevent it? + +Well; having disposed of the idea of eternal suffering, it remains for +us to see the place and use of that which is temporary only. But here, +an entirely new principle comes into view. Eternal suffering is supposed +to be a vindication of justice. It could be nothing else; amendment of +character is entirely out of the question. But temporary suffering is a +means of reformation. Eternal suffering has no regard to reformation; it +would issue in the very opposite. Evil would be itensified, and +intensified forever, which is unthinkable; and still more is it +unthinkable in a universe governed by a God of Wisdom and Holiness. But +temporary suffering is a means for the development of character. + +Here our ideas are thrown upon the twofold province of suffering. It is +punitive, and it is reformatory. When we inflict it on an offender it +partakes of both qualities; and sometimes it is hard to say which +predominates. But more and more are we rising to the idea that +punishment is mainly or wholly reformatory. Strong testimony is borne to +that fact by determinate sentence. It is recognized that in all justice +a man need not suffer a full equivalent for his crime. No matter what +his crime has been, when there is good evidence that he has reformed, he +is set free. It is felt that suffering has then achieved its highest +end. In nothing that I know of is there such evidence of the upward +trend of the race. + +Now in God's infliction of suffering these two principles come clearly +into view. What Christ suffered is mainly punitive; what we suffer Is +reformatory. The matter may be clearer if we glance at these two things +separately. + +I have said that Christ's suffering was mainly punitive. Look at some +statements of Scripture concerning it, and you will see that it was +chiefly of that quality. It is said that "the Lord laid on him the +iniquity of us all." That is, He took our place so intimately that He +actually bore the punishment due to us. In another place it is said +that "He was made a curse for us." The curse that was originally +intended for us alighted upon Him. It is said that "He is the +propitiation for our sins." It is said that "Christ died for us." It is +said that we are "justified by His blood." It is said that "by the +obedience of One"--that is obedience unto death, "shall many be made +righteous." These are only a few of many passages of similar import. + +I do not overlook the fact that Christ's life and death had a moral +effect as well. Certainly His life and death are the greatest example in +the world; and that example has done far more to uplift the character of +the world than any force brought to bear upon mankind. At the same time, +the supreme meaning of His suffering is that it was punitive. He +actually bore the curse for us. And we have the glorious fact repeated +again and again that He did it for every soul of man. He really +"satisfied divine justice." + + * * * * * + +Then what further claim can God rightfully make in the way of +punishment? The penalty has been paid. Does God require it paid over +again? He is a just God. He claims but one payment of the penalty. To my +mind, that fact does away with all possibility of eternal punishment. +For all other suffering that God inflicts is entirely reformatory. +Whether that suffering be inflicted in this life or the life to come, +the principle is the same; it is all reformatory. It may come, and +often does come, as the result of sin. In the providence of God sin and +suffering are closely linked together. + +Wherever there is sin there is bound to be suffering, whether in this +life or in the next. That has been paid in full. Christ paid the penalty +for the whole race. + +Whether God might have ordained some other alternative than suffering as +a means of our purification, is not the point. The fact that He has +ordained suffering is proof enough that it is a good appointment. I have +hinted elsewhere that suffering may be a means of safeguarding us +against sin to all eternity.. But this idea is advanced only as a +possible solution of the mystery of pain. We go upon surer ground when +we recognize suffering as one means that God has appointed for our +purification. It does not come to us, or to any soul of man, as a +penalty. The penalty has been paid. + +But it may be said that God is angry with sin. How can He be angry with +sin if the sin is actually forgiven? I answer that it is His very nature +to be angry with sin, though it is forgiven. It is in opposition to His +nature and His law. It is also in opposition to that development of +character which He has designed for all His children. Anything which +conflicts with that, excites His indignation. Hence the pains and +penalties which follow in the track of sin, though the sin itself may be +forgiven. When we consider that a person may be very angry with himself +because of sin, though he knows that the sin is forgiven, we can +understand something of the same feeling on the part of God. + +God does visit the iniquity of the fathers upon the children. But is the +suffering thus inflicted to be regarded as the penalty due to sin? No. + +There is an amended verse in one of our old hymns in which the view +seems to be taken, and I think rightly, that the atonement is not only +the basis on which pardon can be righteously vouchsafed, but the very +certainty of its being vouchsafed. The stanza is this: + + "But never shall my soul despair + Thy pardon to secure, + Who knows Thine only Son has died + To make my pardon sure." + +The whole matter of suffering is dealt with at length in the twelfth +chapter of The Hebrews. Over and over again it is described as +chastening. It is not penalty. The penalty has been paid. Suffering +henceforth is Fatherly chastisement. And the intention and effect of +chastisement are clearly intimated. It is said that we are not to +despise the chastening of the Lord; for that He chastises us for our +profit, that we might be partakers of His holiness. Again it is said +that chastening afterwards yields the peaceable fruits of righteousness. +That is the idea exactly. There is no word of punishment. The punishment +has been endured in the sacrifice of Christ; and it is now clearly +recognized that His sacrifice was offered on behalf of the whole world. +But the necessity for chastisement remains. It is one means of our +spiritual development, and but for the necessity for it, it would never +be inflicted. Hence Jeremiah could say, "He doth not afflict willingly, +nor grieve the children of men." + +An example may make this clearer. Take the case of Manasseh. He was one +of the worst kings of Judah. It is recorded of him that "he built altars +for all the host of heaven in the two courts of the house of the Lord;" +that "he made his children to pass through the fire;" that he "made +Judah and Jerusalem to do worse than the heathen;" that he "shed +innocent blood very much, till he had filled Jerusalem from one end to +the other." But he repented. We read that "when he was in affliction, he +besought the Lord his God, and humbled himself greatly before the God of +his fathers, and prayed unto him; and he was intreated of him, and heard +his supplication." + +Yes; but we read that "notwithstanding the Lord turned not from the +fierceness of his great wrath, wherewith his anger was kindled against +Judah, because of all the provocations that Manasseh had provoked +him withal." + +Now there we have an example of the fact that a whole people was +ordained to suffering in consequence of the evil wrought by one man. +Such suffering cannot be penal, for we are told very plainly that it was +due to the wickedness of one person; and even he had repented and was +forgiven. In that case there was no room for penalty. It would be +entirely out of place. But there was room for discipline. The monstrous +evil that Manasseh had wrought would in part survive, notwithstanding +his personal reformation. So the suffering could not be penalty; but it +could be chastisement. There might be "the fierceness of great wrath," +as we read there was; but there was love behind. The people might not +have the spiritual discernment to see their suffering in that light; but +we have a clearer revelation than they had; so we read that "whom the +Lord loveth He chasteneth." + +Even now we witness the sad spectacle of God's own people--the very +people to whom we have been referring--being made a byword and a +hissing among the nations. And wherefore? Because of sin? Certainly. But +not as a punishment for sin, but as a necessary means of reformation. A +superficial view of the case may deem it punishment; but a deeper view +recognizes it as chastisement. The fundamental fact is, that Christ +bore their sin, and all sin, "in His own body on the tree." Surely, +justice will say that it has not to be borne again. Hence, all suffering +that is now inflicted, is not inflicted as a punishment, but as a +discipline. "The Lord hath laid on him the iniquity of us all." Then, +"he is faithful and just to forgive us our sins." That glorious fact +should settle all difficulty. + +Suffering, then, is appointed solely for the uplift of character, both +in this life and the next. When it has done its work--and in some cases +it may take long--it will cease. + +These profound questions require us to extend our outlook into the next +life. And nothing can be more truly natural. For with God there is no +limit as to time or space. The history of our world, and of our race in +this lower life, is but a span in the eternal years. + +The trouble has been that men have had no idea of the operation of grace +beyond this life. This is no disparagement of the limitations of able +and saintly men in the past. We have simply had a growing revelation. It +is no credit to us that we have larger views. + +We see now that the yearnings of divine love will be satisfied. There is +a harmony in this view which commends it at once to our highest +conceptions of fitness. God is infinite in His being, and in His +perfections. Hence His operations are not limited to the mere span of +time. The outgoings of His Wisdom, and power, and love, are from +everlasting to everlasting. + +In my view, there is nothing that will so effectually break down sin, as +a belief that all sin has been atoned for. That is God's royal way of +bestowing favors. But then we need renewal. That may require a shorter +or a longer process, but it will come, either in this life or the next. +In a multitude of passages in the divine Word we know that God desires +this. Not only so, but God has expressed His desire in the gift of His +Son. If we had any doubt, surely that might convince us. And I believe +it will convince us yet. The doctrine of a universal atonement is now +generally accented. Even Calvinists have declared almost unanimously +that Christ died for the whole world. And if we had not that declaration +in words, we have it even more emphatically in missionary enterprise. +Still there is a remnant of the old belief that Christ died only for the +sins of the elect. I believe the day is coming when there will be the +assured conviction that He died for the sins of the world. Then there +will follow the joyous assurance that there is salvation for the world, +to be realized either in this life or the next. + +We have said that God desires this consumation. He has expressed that +desire again and again in His Word. And He has expressed it with +infinite emphasis in the gift of His Son. Men, ask yourselves this +question: Can any desire of His ultimately fail? Let us never forget +that "his counsel will stand, and he will do all His pleasure." + + + + +V. + + +HARMONY OF THE DIVINE ATTRIBUTES. + +Our Limitations--Development--Our Capacity--Divine Foreknowledge--No +Divine Failure--The Heathen--Unchangeable Love--Union of Four +Attributes--Eternal Wisdom--A Marvel of Coercion and Freedom--The Day +of Divine Power--An Unfathomable Mystery--Future Revelations--Coming +to Zion with Songs. + + +Since trying to see the relation of absolute Justice to the Idea of +Restoration, it has struck me that it may be well to take a glance at +some others of the Divine attributes, and see if they also sustain the +same theory. Any theory that is really true must be in harmony with the +Divine character. The trouble is, that our knowledge of all that +pertains to the Infinite is necessarily limited. At the same time, if it +seems that when any quality of the Divine character is contradicted or +disparaged by any theory of ours, that is a strong argument that the +theory is not true. But if, on the other hand, our theory is seen to +glorify the Divine character, that is strong evidence that the theory is +right. While well aware, then, of our limitations, in this direction, it +is fair to inquire if the Divine attributes, or any of them, appear to +sustain our theory. + +We have dealt already with the attribute of Justice. Some have regarded +that as the fundamental quality of the Divine character. I am not sure +that it is so. I think Love and Wisdom are equally fundamental. In a +former age the idea of Divine Justice overshadowed all other conceptions +of God. But the fact that He is infinite in His being, seems to imply +that He is also infinite in His perfections. So we shall give our +attention for a little to the qualities of Power, of Wisdom, and of +Love, and try to combine them with the idea of Justice, at which we have +glanced already. + +Take Divine Wisdom. That means that God knows all things. Ponder for a +moment what that implies. It means that to the Eternal Mind, every +event, whether it be past, present, or future, is as clear as if it were +now transpiring. He knows, without any peradventure, everything that +will happen throughout all eternity. And He sees every circumstance that +will cause every event to transpire. Not only that, but He has the +fullest knowledge of the best means to adopt to bring about any +desirable end. + +Such an idea is altogether too vast and high for us adequately to +comprehend. At the same time, it seems to imply certain things that are +beyond peradventure. God must have foreseen, for instance, that He would +make man. He must have foreseen, too, that man would fall. He foresaw, +also, and arranged, the great scheme of Redemption. But He must have +known with the utmost certainty that millions and millions of the human +race would pass out of this life without once hearing the joyful sound. +And because they did not know it, if annihilation or torment is true, He +knew that He would utterly extinguish them, or consign them to +everlasting fire! + +Now, can you think of a Being of Infinite Wisdom doing either? Apart +altogether from the idea of Love, could you think of Infinite Wisdom +acting in this way? Would you not think it as a most horrid stigma on +human wisdom, and infinitely more so on Divine? To think that God made +the human race, at the same time knowing well that the vast majority of +the race would come to such an end--an end which they could not forsee +nor prevent! Is that the way Infinite Wisdom would act? The idea seems +almost blasphemy. Yet that is what you must believe if you accept the +idea either of annihilation or of endless torment. + +More than that. Consider that the Creator endows every one of the race +with mental powers of almost infinite expansion; yea, better still, +with moral powers and affections akin to those of the angels. Then +consider that in the case of most, these divine powers were to be +extinguished, and that the unfortunate beings who had been endowed with +them were to pass back into nonentity, or be cast into everlasting +torment. In the one case there would be utter abortion; in the other, +there would be everlasting development of evil. Could you conceive of +anything more unworthy of Eternal Wisdom? + +Still more. God foresaw and arranged the great scheme of Redemption. +That it was to be available for the whole race was divinely intended. We +are told again and again that God gave His Son for the world. It is said +that He "tasted death for every man." But God did not take means to +apply it to every man in this life. He could easily have done so. He +could have sent His angels to proclaim to men the good news of +salvation. Such an idea is not so far-fetched as at first sight it may +appear. We follow the same principle when we send missionaries to the +heathen. Oceans were formerly almost impassable. There is still more or +less risk, both from the voyage and the climate and the hostility of +savages. We may well suppose that angels could pass more easily from +star to star than that man can pass from continent to continent. And all +the savagery of evil men could have no effect on angels. + +Why, then, did He not send them? He must have foreseen that men would +fail in giving the Gospel to the heathen. But was the eternal destiny of +the great majority of our race to depend on the whim of men? If God +provided salvation for the heathen, would He not convey it to them in +some way? Evidently, He has not done so in this life. Do we not begin, +then, to see that there must be some other time, or some other means, of +effecting His purposes? For "His purpose will stand, and he will do all +his pleasure." + +And when we consider the eternity of His being, and of our own, nothing +is more reasonable than that He has ordained a fitting opportunity +beyond the boundary of time. Let us only rid ourselves of our insular, +contracted ideas, and we will see how worthy of the Infinite Wisdom is +such a scheme of grace. + +Then there is another consideration. God loves every soul of man. And +every man was endowed with a capacity of worshipping Him, and of having +communion with Him to all eternity. If any failed from any cause +whatever to rise to this great experience, would not God's own happiness +be curtailed? + +I know that it has been an orthodox doctrine that God cannot suffer. I +have long had my doubts of it. To be sure, we read that He is "without +variableness or shadow of turning." Does not that apply to His +character? In that respect He is absolutely unchangeable. It is no +infringement of that great truth to believe that He can suffer. I spoke +of this matter lately to a minister of profound mind. He replied: "I +would not think much of Him if He could not suffer." + +I have even thought that in the incarnation and death of Christ, the +Father suffered equally with the Son. It is a great mystery; I do not +press it. But my thought has been that there was such infinite sympathy +between them that the Father actually suffered as much as the Son. If a +child is sick, does not the mother suffer as much as the child? And do +we not all suffer if our children are in pain? Now, we inherit as much +of the Divine nature as is possible to be communicated to human nature. +The root of such suffering is love. And is not God's love for His +children infinitely greater than ours? Therefore, would not His +happiness be curtailed by seeing His children in pain? We know that "He +doth not afflict willingly, nor grieve the children of men." Can He, +then, contemplate with changeless equanimity the wickedness and final +suffering of the great majority of our race? So far as I know, there is +no such idea in Scripture; and it is certainly not suggested by our own +human nature in its highest development. + +Now, can it be supposed that the sin of puny man will finally impair the +happiness of God? It may for a time; but Divine Love will win; God will +be all in all. Surely it accords with our highest reason to believe that +His happiness will not finally be lessened. There is a manifest and +eternal unfitness in such a supposition. The Divine Wisdom that rules in +all worlds will surely make it impossible. + +Think next of Divine Power. Now with regard to this attribute, there is +one thing to be recognized; but it is not self-evident. It is this: that +God is omnipotent in the moral realm, as in the physical. This may be +disputed. It will be freely granted that in the physical world God has +all power. But in the moral sphere, is not even divine power limited by +our free will? + +Now, I do not intend to go into the metaphysics of the matter. That +would perhaps but involve us in deeper mystery. I think the question +will be clearer if we take one example. It is that of Saul of Tarsus, on +the occasion of his conversion. He was changed in a moment by omnipotent +power. So radical was the change that from being "the chief of sinners" +he became the chief of saints. Nothing short of omnipotent power could +effect such a change. + +But at the same time, was not Saul a free agent? Afterwards, when +referring to this wonderful experience, he says: "I was not disobedient +to the heavenly vision." Surely, that implies freedom. Yet while he was +free, divine power constrained him. Such a mystery no man can +understand. + +Could Saul have withstood the change? I reverently say that I do not +know. If Paul, in the time of his great inlightenment, had been asked if +he could have withstood it, I can imagine that he would have said that +he did not know, and did not want to know. Even if he were asked the +same question to-day, I can believe that he would still give the +same answer. + +Such is the mystery of the operation of the Divine Spirit. We are really +"made willing in the day of His power." What a wonderful expression that +is of the union of divine coercion and human freedom! I doubt if all the +metaphysics of the schools will ever get beyond it. + + * * * * * + +But now, looking at the matter in this light, what wonderful operations +of grace are opened up to our faith! The power that redeemed Saul can +surely redeem the worst of mankind, while yet conserving their moral +liberty. And surely divine love will incline God to take such action. O +yes; Divine Love, and Divine Wisdom, come in here to act in concert with +Divine Power. O, the depths of the riches both of the Wisdom and +Knowledge--and surely, we may add the Love--of God! + +To be sure, it may be asked, "Why does nor God put forth such redeeming +power in this life?" There may be good reasons why, but we must beware +of intruding into divine mysteries. We might as well ask, Why did not +God interfere sooner in the case of Saul? When we think of the havoc he +was making of the church, and the suffering he was inflicting on God's +own saints, we might ask, Why was he permitted to run such an evil +course so long? Both questions are of the same order; and we could point +to ten thousand more. In all such cases we can but reverently say, +"Secret things belong unto the Lord." "Even so. Father; for so it seemed +good in thy sight." + +We have already anticipated the general operation of divine Love in the +next life. But now let us look at the matter more particularly. + +We have always to remember that we are God's own children, not in name +only, but in the most real sense. The mere fact that we are transferred +to another world, implies only a change of location and of surroundings; +possibly a very slight change in locality when we consider the amazing +amplitude of creation. Surely, a mere change of locality can make no +change in everlasting love! In that thought, if we see no farther, is +there not enough to stimulate eternal hope? + +But then, think that God has made the Sacrifice of all sacrifices of +giving His Son for our salvation. We can never fathom that mystery of +Love Divine. Now, if he made this Sacrifice for only a part of mankind, +as we formerly taught, we would be constrained to think of His Love as +being limited and partial. In that case, we could think it possible that +He might consign all the rest of our race to eternal torture with the +utmost complacence. But when we realize that He loved the whole of +mankind, and that the Sacrifice was made for the whole of mankind, are +we not forced to the conclusion that all mankind will be saved? + +For that Love is as intense as it is universal. Yes; think of its +intensity, as well as its scope. Surely, such Divine Love will attain +its end. All the methods that Divine Wisdom sees to be necessary will be +used, so that Divine Love will not fail. This looks like the +completeness we would expect from Divine plans and purposes. Anything +less would seem like a failure of Him who is Eternal Love as well as +Eternal Wisdom. + +Think over this matter reverently, and I believe you will arrive at the +conclusion we are trying to recommend. When we realize that Infinite +Love is changeless, and that it is united with Infinite Power, and +Infinite Wisdom, as well as with Infinite Justice, we cannot but believe +that it will have the victory. O, yes; we believe that the present +abnormal conditions will be done away with; that grace will triumph over +sin; that suffering will disappear; that all the ransomed of the Lord +shall yet come to Zion with songs! + + + + +VI. + + +THEORY OF EQUALITY. + +Abraham Tucker's View--Ingenious and Reverent--Variety of +Endowment--Maximum of Happiness--Imparting and Receiving New +Ideas--Compensations--Infinite Justice. + + +When I was a lad I met with an old book entitled "Equality," by Abraham +Tucker. The main idea of the book, so far as I can recollect, was, that +as God is infinitely just, He must treat all His creatures with absolute +equality. As such a thing is evidently not in force now, the idea was +that the future life will exactly rectify all the inequalities of the +present, so that upon the whole there will be perfect equality. It was +an ingenious and reverent theory; but on turning it over in my mind just +now, I find some formidable objections to it. + +For one thing, the inequalities that prevail now, when not painful, give +us no serious discontent. In fact, except in extreme cases, we rather +approve and enjoy them. No doubt we have a love of variety; but apart +from that, we rather delight to have superiors and inferiors. It is +pleasant to have some one to whom we can look up, as better endowed than +ourselves; and it is pleasant to have others who can look up to us. And +our best and most ethical judgment approves of this feeling. In +particular, there is no feeling so ennobling as reverence; but there +would be no proper place for reverence if we were equal. It would not, +therefore, be easy to think that an ideal state of society +demands equality. + +Again: Analogy points decisively the same way. If we look above us we +find that there are among the angels, thrones, dominions, principalities +and powers. If we look below us, we find a striking variety among the +animals. In either case, there is not equality; and so far as we know, +no compensations to produce equality. It would be hard to believe that +there ever will be such compensations in the case of the human race. + +Moreover: The theory of equality in the long run would seem to require +that some deteriorate, which is extremely unlikely, in view of the fact +that the normal law of God's universe is advancement. + +Then, further: We cannot conceive of equality of endowment as producing +the maximum of happiness. It is a great joy to impart a new idea; and it +is a great joy to receive one. But if all were equal, there could be no +joy, either of imparting or receiving; which is contrary to our idea of +the highest perfection and blessedness. + +Again: It is reasonable to believe that in the future world there will +be variety of service, calling for different endowment and capacity to +perform it; and if such different equipment is required, we may be sure +that it is provided. If that is so, equality cannot be the ideal +condition. + +Still more: As time is so short, and eternity so long, the least +compensation in eternity would infinitely over-balance the greatest +inequality in time. From that point of view we could not look for +equality, even in the most distant age. + +Add to these various considerations the Scriptural intimation that "one +star differeth from another star in glory," with all that is intended to +be illustrated by that statement; and the idea of equality seems to +have no place. + +On such grounds as these we believe that there will be forever a variety +of endowment and capacity; and that such variety is in full agreement +with God's infinite justice. + + + + +VII. + + +PROCESSES OF PURIFICATION. + +Different Processes--The Case of Saul--Changed in a Moment--No +Violence to Human Freedom--The Case of Nebuchadnezzar--Sudden or +Slow--New Illumination--Basis of Warning--An Object Lesson--Function +of Suffering. + + +Here I would advert to the different processes that may be used for +man's redemption. We have referred to the case of Saul. His case is a +typical one. It illustrates the fact that God can use means by which the +most incorrigible sinner may be entirely changed in a moment; and that, +without doing any violence to his freedom. + +But now, take another case. It will show just as clearly that God +sometimes uses means whereby the sinner is not reclaimed in a moment, +but that he requires a series of years. Take the case of Nebuchadnezzar. +He was driven from his throne, and excluded from the haunts of men. +According to the account he "did eat grass as oxen, and his body was wet +with the dew of heaven, till his hairs were grown like eagles' feathers, +and his nails like birds' claws." + +Such was the severe discipline to which the wicked king was subjected, +and subjected for a long period. But in due time the discipline had its +effect. The king was reformed and restored. I suppose God could have +captured him in a moment, as in the case of Saul; but He chose +otherwise. + +It may be asked: Whence such a difference in reclaiming these two men? +They seem to have been much of the same spirit. It is said of Saul that +he "breathed out threatening and slaughter against the disciples of the +Lord;" and it is said of Nebuchadnezzar that he was "full of fury." It +is said of Saul, too, that he witnessed against God's saints, and +hounded them to their death. And it is said of Nebuchadnezzar that he +cast the three faithful Hebrews into the burning fiery furnace. The main +difference was, that Saul compassed the death of the saints by law; +whereas Nebuchadnezzar himself was the law. In spirit and life the two +men seem to have been much alike. Yet they were both reclaimed. But how? +Certainly, by very different means. + +As accounting for the different means so effectually used in these two +cases, it may be said that they were men of different light, and hence +their different treatment. Or it may be said that the world required +Saul's services at once, and hence his immediate transformation; whereas +the world could wait for the reformation of the king. Yet all such +reasoning may be entirely beside the mark. It is a mystery profound. +With our present limited outlook I think it would be wiser and more +reverent to bow our heads in submission, and say, "Even so, Father; for +so it seemed good in Thy sight." It seems to me that Nebuchadnezzar and +Saul are typical cases of God's reformatory processes in the next life. +Some of these processes may be sudden, and others more prolonged. And +their severity or duration does not seem to depend on the depth of +iniquity into which a man has sunk. It depends rather on his repentance. +Some may require a long and severe discipline, like Nebuchadnezzar; +others--possibly some of the greatest transgressors--may yield to the +reformatory process without much delay. And it accords with our highest +ideas of justice to believe that those who lived up to the light they +had, though it were but a dim light, will experience little or no pain, +except what may come of the rectifying of mistakes. Even this may be +more than balanced by the illumination of new truth. But whether the +needed discipline be long or short, and whether it be more or less +severe, we believe it will have its due effect. Finally, all sin will be +done away, and God will be all in all. + +The unknown extent of suffering in the next life I think is the basis of +warning for men to flee from the wrath to come. When we know that God is +angry with sinners every day, we can imagine something of His wrath +against sin in the next life, so long as the sin continues. In some +cases this wrath may continue long, and the suffering which it entails +may be severe. Certainly the divine favor will not rest on any sinner +who continues alienated from God. + +Is not this suffering in the future life sufficient to serve as a +warning to sinners now? There is hardly any warning given by preachers +at present, except a very general one which amounts almost to nothing. +Preachers evidently do not believe in eternal torment. If they did, they +would make that the basis of their warning, and never cease. But now +that such a warning is almost never uttered, what is there to take its +place? I answer, the unknown suffering of the next life, to be continued +as long as sin continues. + +But it may be said that such a warning would be far too mild to have any +due effect. On the contrary, I venture to think it would be as +effectual, and perhaps more so, than the warning of eternal torment. For +this warning has always to be general. We have no definite conception of +what constitutes the torment; hence men do not really believe it. +Especially when it is represented as of eternal duration, the idea is +entirely beyond men's imagination; and so the effect is far from +proportionate to the warning. + +But we can imagine something of the suffering of discipline. That comes +within the scope of our imagination; yea, and of our experience, too. +And when it is represented as ceasing when the desired result is +secured, it commends itself to our highest ideas of benevolence, wisdom, +and justice; and but for the baleful influence of tradition, would +become at once credible. + +If you want an example of the same principle on a smaller scale, take +the case of Nebuchadnezzar to whom we referred. Was his a light +punishment? Anything more dreadful it would be hard to conceive. But it +was discipline; and the discipline was removed when it had accomplished +its purpose. And don't you think it had a most salutary effect on the +man all his days? I imagine that the same principle applies to the next +life. What the discipline may be, we know not; yet we can conceive that +in certain cases it may be terrible suffering. But when the desired +reformation is effected, the suffering will be removed. And don't you +think that the very memory of that suffering will be a wholesome object +lesson to all eternity? + +This is the suffering which I would have proclaimed to all men as a +warning. And it can be uttered with the accent of intelligent +conviction, which the warning of endless torment never can. Moreover, it +is so consonant with our best instincts of necessity, justice, mercy, +truth, love--that it carries men's convictions at once. + +Think of this also, that for aught we know, such an object lesson may +be needed to all eternity, as a warning against sin. And we can conceive +that it may vary immensely in different cases. When we recognize the +variety of personality that has been created, the idea dawns on us that +a great variety of suffering may be required to be an effective lesson +through all eternity. Some may require more; others less. And God, who +knows and has ordained the mental and moral calibre of every human soul, +may regulate the discipline accordingly. + +It may be, therefore, that Nebuchadnezzar could have been captured in a +moment, as in the case of Saul; but it may have been that such would not +have been a safe proceeding. He may have required the severer discipline +as a necessary object lesson to all eternity. Saul was reclaimed at +once; and if we may judge from his after life, he needed no prolonged +discipline; and it is probable he will need none through the endless +years. Thus God may adjust his discipline to each particular case. + + * * * * * + +And we can well believe that the sufferings passed through in time as +the result of sin may be so vividly recalled in the next life that they +will be a warning against sin to all eternity. When we reflect on the +vividness with which we now recall events of twenty, or forty, or sixty +years ago, we can well believe that with our quickened memory in +eternity, the events that happened in time will stand out in vivid +reality for ever. + +It does not seem far-fetched then to believe that this is the special +function of suffering. Such a theory goes far to explain the mystery of +pain. It may really be an everlasting warning against sin; and thus the +redeemed may be preserved in eternal blessedness. This is a great +mystery. The very thought of it excites our wonder, and love, +and praise. + +I have touched here, as I have said, on a great mystery; but it will be +observed that I have advanced it only as a possibility. As such, it +immensely enlarges our view of the wisdom and love of the divine +administration, and that not only in this life, but in the next. It also +gives us a faint light on the everlasting mystery of pain. If it should +turn out that suffering in its varying form and degree is really +necessary as an object lesson for all eternity, we can conceive that +when we see it in this light we shall be almost overwhelmed with wonder +and adoration. + + + + +VIII. + + +THE INTERMEDIATE STATE. + +Meagre Details--Good Reasons Why--Extent of the Universe--Future +Glory--Sin in Other Worlds--No Revelation--Future Abode of the +Righteous--Solid or Ethereal--Impossible Revelations--Present Duties +and Interests--Our Limitations--Necessity of Purification--Preaching +to the Spirits in Prison--Stages of Progress--The Law of Gradual +Development. + + +There is one matter to which I would refer at this stage, because I +think the settlement of it on a reasonable basis will be a great aid to +many devout minds. It will be supposed by many that if there is an +intermediate state of purification, some mention of it, and some details +of it, would be given in revelation. To my mind, the comparative silence +of revelation in regard to it, counts for almost nothing in our estimate +of its probability--I might almost say of its necessity. + +There is one consideration of prime importance in this connection, which +ought not to be overlooked. It is this: that in regard even to the +future world of final blessedness, we have very meagre details. And +there are good reasons why we have not more. I think it is not generally +realized how fragmentary are such details; and yet we believe in the +fact itself beyond the shadow of a doubt. In fact there are few things +in which we have more implicit confidence than a future world of +blessedness and glory. But consider how few details of it are revealed. +Think of the many subjects closely related to it on which we are in +complete ignorance. It may be well to run over some of these matters +briefly, that we may realize how utterly ignorant we are of affairs +connected with that world of final blessedness. And if that be so in +regard to heaven itself, how much less we may expect to be enlightened +beforehand on the details of any intermediate state of preparation. + +Think of the fact that we are surrounded by other worlds of glory; and +yet we do not even know if any of those worlds are inhabited. To be +sure, there are considerations founded on the material and moral order +of things that assure us almost beyond a doubt that they are inhabited. +But there is no proof. We simply do not know. One of those worlds is a +thousand times larger than the earth; one is twelve hundred times; +several are far more magnificent; yet we do not even know if they have +any population. + +More than that, we do not know if one of them--or our own earth--has +passed through cycles of population during the uncounted centuries of +the past. As little do we know if any or all of them will be theatres of +life and intelligence in the future. Now if we know so little as to the +history of our own and neighboring worlds in the past, and have no +revelation as to their future, is it likely that we would be informed as +to details of some world of purification located probably away in the +realms of space? + +Then this sun of ours is fourteen hundred thousand times larger than the +earth. But we know almost nothing of his constitution or history. He is +really a universe in himself. Of the functions he performs in reference +to the worlds that surround him we know a little; but how his heat is +sustained--what is attraction--what is his destiny--is all unknown. If +we are so ignorant of this primal source of life in all these planetary +worlds, are we likely to be informed of the methods of moral discipline, +probably in some distant world? + +But our sun, large and important as he is, is but a speck in creation. +These myriads of stars that shine nightly in the heavens are all suns. +It is calculated that the union of the telescope with the photographic +plate brings five hundred millions of these stars into view. Some of +them are demonstrated to be hundreds of times larger than our sun. But +that is nearly all we know about them. Whether any of them has a retinue +of worlds revolving around him like our sun, will never be known on this +side of time. Then beyond all we can see, we recognize a probability of +the existence of uncounted millions of worlds; but we know nothing of +them. Therefore we would hardly expect to have details revealed of some +distant sphere of purification. + +Again, whether any of these worlds have fallen, we do not know; and as +little do we know as to whether any of them have been redeemed. We may +reason about the matter; but it is only a short way that reason will +carry on such a profound question. I believe that the merit of the +Sacrifice made in this world of ours might be made available in all +worlds that need it, be their sin what it may. It is also very +conceivable that the good news might be conveyed to those worlds by +angels, just as the good news is made known in our world by men. The +same principle would hold. In the one case there would be a wider +application of the message than in the other; that is the main +difference. And when we think of the swifter and easier movements of +angels, even that difference might amount to nothing. + +But the whole subject is one on which we have no revelation whatever. +Now if there are millions of other worlds, with teeming populations, and +if not the most meagre revelation has been made to us as to their moral +character or destiny, it is surely not surprising that we have no +revelation as to the details of a state of purification beyond this +life. We have thankfully to recognize the fact that we are not burdened +with revelations which would only confuse and distract us. It is surely +a gracious providence that withholds revelations of such details for the +present. But that is no argument why such details will not be revealed +by and by, any more than that the unrevealed joys of heaven will be +disclosed to us when we are able to understand and enjoy them. + + * * * * * + +Still more; beyond the realm of stars whose outline is somewhat clearly +marked, there is a dim shimmer of glory, suggestive of uncounted +millions of stars and systems farther on. This golden glimmer of distant +worlds has been likened to a candle shining through a horn. We are +simply lost in the extent and glory of the starry hosts. Do we not begin +to see that the universe is far too vast to be revealed to mortals? To +have the essentials of truth and duty revealed to us here, in this dim +corner of the universe, is as much as we ought to expect. By and by we +may hope to have larger revelations. + +We may realize this principle more fully if we come down again to the +earth, and to enquire if this earth is to be the future abode of the +righteous? Some say it is. We simply do not know. When we do not know if +this earth is to be our future dwelling place, can we reasonably expect +to have details of the place and manner of our purification--though it +be a matter of far higher moment? + +Then again: Is the earth the final abode of the righteous? Or is it +only to be the initial place of future blessedness? Or, are there many +heavens, each preceding one to be a preparation for a higher? Here again +all our thoughts are drowned. + +Or again: Is heaven to be a solid world like this earth, or is it to be +an ethereal world? Such questions are far too high for us. In this +narrow sphere of earth and time we know almost nothing of the glory to +be revealed. I would say that a study of the extent and magnificence of +creation would give us some hints of what eye hath not seen, nor ear +heard. At all events the more we are acquainted with the glories of the +universe, the more we shall realize how little is likely to be revealed +of the details of any preparatory stage of final blessedness. + + * * * * * + +And besides such a revelation being unreasonable, we believe it would be +impossible. There are probably millions of worlds, as well as our own. +Each one of these has likely a moral history. Now it is easily +conceivable that the services rendered in heaven may have a close +relation to some of these worlds. Thus we could not have a revelation of +our future service without being let more or less into the moral history +of those worlds. But it will be seen at once that this would be utterly +beyond us, as well as useless to us at present. In fact it would only +perplex and confuse us, and divert our attention from the practical +duties of life. + +It is remarkable also that we have almost no revelation of the present +active service of the better world. To give us such a revelation might +involve other revelations which in the meantime are too high and too +complicated for us to understand. Everything is beautiful in its season. +Just as now we do not try to initiate children into the problems of life +that will come with mature age, so we, real children in understanding, +are not burdened with the knowledge, and all that such knowledge would +involve, that will come in a future life. + +Besides; such premature knowledge would probably detach our interest and +attention from the duties that press upon us now. We are here with +certain duties and interests; and when these are duly apprehended they +are quite sufficient to engage our time and thought, without being +concerned with the duties that will come with a future state. + + * * * * * + +Thus we see something of the wisdom and the love in giving us only such +details as suit our present limitations. There may be a state of +purification beyond this life; but we shall adapt ourselves to that +state when the time comes; not before. When we see the character of God, +as revealed in His Word; when we realize the sin and misery of our +present condition; when we apprehend the wonderful sacrifice that has +been made for the recovery of our race; and when we realize the +unspeakable glory that may be ours--we begin to see the +probability--yes, the necessity--of a process of purification beyond the +sphere of time. + + +IMPRISONED SOULS. + +Yet, while we have no details given us as to the process or the time +required for purification, we have certain suggestions. In the Old +Testament there is a reference to "prisoners of hope." The reference is +somewhat obscure, and taken by itself it is of doubtful meaning. But in +the New Testament it is intimated that Christ went and "preached to the +spirits in prison." There we have a gleam of light as to what is meant +by "prisoners of hope." There were imprisoned souls to whom Christ took +some joyful message. We have no statement as to the purport of the +message, or the circumstances of the prisoners, beyond the fact that +they were confined. + +While not going outside of what is revealed, it does not seem too much +to assume that He took to them the good news of Restoration, and perhaps +kindred topics. O yes; the Saviour's death had reference not to +ourselves alone, but it had a relation to those in another world. + + * * * * * + +Perhaps I ought to say here that this supposed state of discipline is by +no means to be confounded with the Roman Catholic doctrine of +Purgatory. + +The term of duration of purgatorial fire is supposed to be determined by +the priest, who can effect a release at any time he pleases. It is +simply a matter of payment. And the idea of purgatory may be held--I +think is generally held--without conceiving of it as a means of +purification. Is it not rather conceived of as a place of punishment? + +But the intermediate state we conceive of is a state of purification and +education. There may be intense suffering in certain cases. We can +conceive that such suffering may be required as a means of purification. +In other cases no great suffering, or none at all, may be necessary. By +some means, specially adapted to each case, every soul will be prepared +to enter a state of blessedness. + +Even that final state may have lower grades, preparatory for the higher. +It does not seem consistent with God's dealings with man to thrust a +frail human spirit into the blinding glory of heaven. It is far more +likely that there are lower stages, preparatory for higher. When a child +is born into the world it is not even aware for a time that it has +entered on a new mode of existence. But it adapts itself unconsciously +to its new surroundings, and by easy stages develops perhaps into a poet +or a philosopher. In some such way, but on a higher plane, we can +believe that the soul is developed in the future life. We may +confidently leave all details with Him who is "Wise in Counsel, and +excellent in working," and whose love is unchangeable and everlasting. + +Just now I have met with a Christian minister whom I know well, and a +worthy man he is, who has tried to evade the payment of a very small +debt. Now is it to be supposed that when that man dies he will go +straight into glory, infected with such a streak of meanness? Then where +will it be purged out of him? Will the process of death effect it? +Certainly not. What remains then, but that between this life and the +next there is some process of purification. + +And that case is only a typical one. If we knew all, perhaps we should +find that there is a mean streak of some kind in every one of us. How +then shall we get rid of it? Just ponder that problem for awhile. + + + + +IX. + + +THE SPIRITS IN PRISON. + +The Descent of Jesus into Hades--Singular Reserve of Preachers +--Purgatory--Dr. Gerhardt's Book--A Bodily Resurrection--The Spirit +World Requires a Spirit Body. + + +Here I would advert briefly to a topic that seems to me to have a strong +bearing in the same direction. I mean the descent of Jesus into Hades, +and the intimation that He "preached to the spirits in prison." On this +subject the whole Christian world--at least the Protestant world--has +maintained a singular reserve. In fact I have never heard the matter +even once casually referred to in any Protestant pulpit. It may be that +even a casual reference to it might be taken as favoring the Roman +Catholic doctrine of Purgatory. Such is the craven fear that men have of +being supposed to be tainted with Romanism. In other cases it may be +that the whole subject is thought to be involved in so much mystery that +it is better to leave it alone. But I believe that if we had a larger +and more sympathetic view of the entire domain of truth, this topic +would be seen to be radiant with eternal hope. + +In this spirit it is referred to by Dr. Calvin S. Gerhardt in his book +on "Death and the Resurrection." That book came out some years ago, and +there were some letters passed between the author and myself in +reference to the contents. He holds the view that the body of Christ was +not raised, but His spirit only; and he tries to sustain that view by a +variety of arguments, some of which seem to me very unworthy. My own +view is, that the body was actually raised, but that now being a +spiritual body it had the power of transformation, so that at pleasure +it could become visible or invisible to fleshly eyes. + +However, in the same connection Dr. Gerhardt refers to Christ's descent +into Hades; and he treats that matter with a candor and eloquence, along +with good sense, that in my opinion, leaves nothing to be desired. I +will here transcribe some passages of his on that topic, and so dismiss +further discussion of it. He says: + +"The popular doctrine which teaches that the opportunity of salvation +_always_ ends with the present life, finds no support in sacred +Scripture and is completely overthrown by Christ's descent into Hades. +This important stage of His mission is often overlooked, or ignored; and +we must confess that we too stand with bated breath, before the problem +which its consideration presents, for we are confronted here with +mysteries. But the mysteries are not closed, and are not utterly +incapable of solution." + +Again he says: "Christ's visits to the earth were few and brief after +His resurrection. Where then was He during the forty days when not +visible to His disciples? Not in heaven, for He had not yet ascended. +Neither was He on earth, for if any one truth was constantly more fully +enforced by Him, it was that through His death He had passed beyond the +sphere of the earthly. Where else then could He have sojourned but in +Hades--that unseen world of the dead into which all men pass when they +lay aside their mortal bodies, and begin to live in spiritual bodies." + +Again: "To the penitent thief on the cross Jesus said, 'To-day thou shalt +be with Me in Paradise.' The Saviour, therefore, must have gone to the +regions of the dead, for to the Jews, Paradise meant the locality in +Hades to which the blessed dead were received." + +Again: "St. Peter not only assures us that Christ descended into Hades, +but also tells us why He went thither, 'Because Christ also suffered for +sins once, the righteous for the unrighteous, that He might bring us to +God; being put to death in the flesh, but quickened in the spirit,' in +which he also went and preached to the spirits in prison." + +Again: "Again 'For unto this end was the gospel preached even to the +dead, that they might be judged according to men in the flesh, but live +according to God in the spirit,'" + +Again: "These passages of Scripture, as well as the whole drift of the +New Testament, make plain the important truth that the great work which +our Saviour prosecuted on earth He continued also in Hades. His +incarnation and full union with us, in our earthly, mortal life, +involved Him in a similar revelation to the dead, according to their +altered conditions and environment. What He did for our earthly life He +did for them there in full harmony with the changed circumstances of +their post-mundane form of existence." + +Again: "By His descent into Hades," says Martensen, "Christ revealed +Himself as the Redeemer of all souls." + +Once more: "The descent into the realm of the dead gave expression to +the truth, that the distinctions Here and There--the limits of +space--are of no significance regarding Christ, and do not concern His +kingdom. No powers of nature, no limits of space or of time, can hinder +Christ from finding His way to souls. His kingdom has extended even into +the region of the dead, and still includes that region; and the +distinctions of living and dead, of earlier and later generations of +men, of times of ignorance and times of knowledge, possess but a +transient significance." + +In confirmation of these views, I would add one consideration of rather +an abstract character. When our Saviour died on the cross, why did He +not revive at once? Instead of that we know that He waited until the +third day. I have no doubt that one reason was, that He intended that +all believers in Him might have a conclusive proof that He had really +died and revived. But one other reason may have been this, that He +intended to visit the spirits in prison, and in order to be en rapport +with them, He needed to go in the spirit. They were in the spirit; and +for Him to go to them in a human body would have been to interpose an +effectual barrier between Himself and them. If they are somewhere in the +spirit world, a spirit body alone could reach them. + + + + +X. + + +DIVINE LOVE. + +Infinite Being and Perfection--Grades of Being--Variety--Man's +Limitations--Moral Beings--Hopeless Surroundings--All Are Children of +God--Righting the Wrongs of Time--"The Heart of the Universe is Love" +--Eternal Conscious Torment Incredible--Conquering Power of Love +--Eternal Purpose Will Not Fail--Omnipotence in the Moral Realm--The +Divine Expression of Love--Universal Atonement Involves Universal +Salvation--Final Success of God's Designs--Will Evil Necessarily +Perpetuate itself?--Triumph of Good Over Evil--Few Stripes or Many +--Reformatory Punishment--Bringing Good out of Evil--Possibilities of +Redeeming Grace--The Ransomed of the Lord--Wrath but the Shadow of +Love--Former Eternity of Sinlessness--Wrath no Constituent of the Divine +Character--Pity and Indignation. + + +There can be no mistake here. The Scripture declares, again and again +that God is Love. Also, the Scripture is clear in regard to His +infinity. In fact our reason would almost carry us so far. For if all +things had a Creator, that Creator must have had no beginning. But we +take it that God will be freely conceded to be infinite in His being, +and in the qualities of His character. + +He is infinite then in His love. Being infinite in His being, He could +be no less than infinite in His love. That surely means that He loves +every being that He has made. Will He not therefore do the most and best +that is possible to be done for each one of His creatures? To be sure, +there are grades of being. Some have a larger capacity than others. We +know of no law by which love would impel the Creator to create all +beings alike. No, there is a law of variety which we shall consider +later; and that accounts for beings of different function, capacity, +surroundings, employment, and so on. At the same time, is it not safe to +infer that there is a possible maximum of happiness which every being +has attained, or will attain, under a government of divine love? + +Of course there may be limitations. Man has been made a free being. He +may therefore limit his own possibilities. He may deliberately choose to +do wrong. Thus he may impose a limitation on himself. In one sense this +may be considered a great misfortune. But how else could a moral being +be created? We cannot conceive of any other way. If we had not been +created moral beings, we could never rise to anything worth while. God +wanted to make the most and the best of us. But with that possibility of +rising there was also the possibility of falling. Therefore, so far as +that consideration is concerned, our creation, on this human status, +was an expression of infinite love. + +But then, the present is a state of discipline. Since sin has come in, +and so marred our perfection and happiness, it has been ordained that +the present life will be a preparation for a better future life. +Therefore our present sinful limitations are not finally disastrous. +They may be even turned to benedictions. Instances are not wanting where +untold suffering has issued in great moral perfection, with a +corresponding high place in the world beyond. Such considerations as +these show clearly that our creation, even though we are fallen, was an +act of infinite love. + +Yes, but what about the untold millions who do not turn their present +suffering to good account? Especially what about the uncounted millions +of heathen? Many of them were born into conditions of utter +hopelessness; their surroundings were of the worst; it would be utterly +futile to expect that their present life could be a preparation for +final blessedness. + +Now is it to be supposed for a moment that God does not love every +heathen just as He loves every Christian? Surely, they are all His +children, and He loves every one of them with a Father's love. Then what +about the other millions that live in Christian lands who have no idea +of making the present life a preparation for the future? Are they not +all equally dear to Him? Let us rise above all insular, mean, petty love +of our own, and think of the love of God--impartial, free, infinite, +everlasting! Can it be believed that the few favored ones who have lived +in certain surroundings, and who thus have come to hear and heed the +message of salvation, are destined for everlasting bliss; while all +others, naturally no worse than they, are consigned to everlasting woe? +Are these few fleeting years, and circumstances which we had little or +no hand in forming, charged with such eternal possibilities? Yet we +profess to believe that God rules, and that He loves every one of His +creatures with an everlasting love! + +Surely every candid mind and every human heart will repel such a +possibility as their final extinction or damnation. And when we realize +that God has all eternity to right the wrongs of time, we begin to +realize that the present is but one epoch of His administration. + +I have just read these words of an orthodox divine: "The heart of the +universe is love." Yes, that is the language of the heart in its best +moods, whatever our creed may be. And the heart will sometimes speak its +conviction strongly. It does seem that orthodox divines at times forget +that according to their belief God consigns untold millions of His +creatures to eternal fire. Yet surely He is "the heart of the +universe;" and "the heart of the universe is love." Does it not seem +the blackest of contradictions? + +And when we think of His wisdom to arrange, and His power to execute, it +does seem hard to believe that eternal conscious torment will be the +fate of any of His creatures. We may see but a short way into the whole +scheme of the divine administration; but the heart will refuse to +believe in such a paradox. + +"Omnia vincet amor"--love conquers all things. We accept that as a +proverb even in this selfish and cruel world. Yes, and despite all +hindrances, we often see love's triumphs. When everything else fails, +love will win. And is it to be conceived that God, Who is Love +Personified, will not win? Yes; if we knew nothing more than the general +principle, we might make a confident forecast that He will not fail. But +how overwhelming is our conviction when we see infinite love joined with +infinite wisdom and infinite power! What will not this triumvirate of +infinites accomplish? + +We may be told that sin is an infinite evil, and that even infinite love +cannot conquer it. We refuse to believe it. God is omnipotent in the +moral, as well as in the material realm. Surely His infinite love will +incline Him, His infinite wisdom will show Him how, and His infinite +power will accomplish His desire. + +Now again: The advocates of eternal torment will freely grant that God +loves every soul that He has made. They will also concede that He is +omniscient. Very well. Then He must have known that the millions of +beings, now supposed to be in torment, were coming into the world; and +He must have known that there was no possible way for them to avert +their doom. And though He loved each of them with an infinite love, He +made no way of escape, but consigned them to eternal torment. Foreseeing +in His omniscience that all this would happen, He did not intercept +their coming, which He could easily have done; nor did He provide any +means of escape. + +Is this the way infinite love, joined with divine foreknowledge, would +act? Do not say that the matter is too high for us to understand. Even +on a human plane we would expect a more beneficent result. How much more +in the case of Him who foresees and arranges all contingencies, and +whose love is from everlasting to everlasting. Do not such +considerations as these absolutely prohibit the idea of endless +suffering? Just take counsel with your own heart and mind. + +Again, it is written that "God so loved the world that He gave His only +begotten Son." Now if He loved the world, He loved every individual in +the world. He loves every soul of the human race. Not color, nor +climate, nor civilization, nor any special epoch of the world's +history, can make any restriction. + +Now if God loved the world, He expressed His love for the world; and how +did He express it? By giving his Son. Then He must have given His Son +for every soul of man. It would be no expression of His love for me to +give His Son for somebody else. But He loved me personally, and gave His +Son for me personally. Hence Paul could say: "He loved me, and gave +Himself for me." And so everyone of the human race may truly say. + + +A THEORY. + +Generality here tends to confusion and mistakes. It has been too much +the habit to think and speak of God as giving His Son for the world, and +yet holding a reserved and unexpressed idea that He gave His Son only +for the saved. Such an idea is not often expressed publicly, and I +believe is not held heartily, But it is formally professed; it is theory +in a certain creed. Not only so, but it is felt that universal atonement +involves universal salvation; and that is an issue which in many cases +men are not prepared to accept In fact many plain statements of +Scripture are twisted and tortured out of their plain meaning, +apparently to avoid the issue of universal salvation. + +But let universal salvation be once granted, and all difficulty +disappears. Then the plain statements of Scripture do not need to be +modified, or explained away. Then all may freely accept the corollary +that universal atonement involves universal salvation; only in a far +larger sense than believed heretofore. We take in eternity now, as well +as the small span of time. We begin to realize that the sweep of the +eternal years makes no difference in the divine love or the divine +purpose. In God's administration of the universe there may be good +reasons for saving some of our race in this life; and some in the next; +but the principle is the same; infinite wisdom, infinite power, and +infinite love, will not fail of their purpose. + +It is this belief in the final success of God's designs that gives us +the assurance of ultimate Restoration. For if God loves the world--that +is, every soul in the world--and if He gave His Son for the Salvation of +the world--and if the sacrifice of the Son is sufficient for the +salvation of the world--then we may be sure that infinite wisdom, love, +and power will find a way of attaining the end in view. Somehow--some +time--somewhere--the divine purpose will be accomplished. + +I am fortified in this view by the words of an eminent Presbyterian +divine that I have just chanced to meet with. He says: "God infallibly +accomplishes everything at which He aims." I take that principle in a +wider application than he intended; and taking it so, it is a strong +argument for ultimate Restoration. + + +A SERIOUS DEPARTURE. + +Just apply that principle to the theory of everlasting torment. Is it to +be supposed that God really "aims" at that, and that hence He +"infallibly accomplishes" it? It is almost blasphemy to think so. Yet +that is the idea that has been held to be orthodox, and any apparent +swerving from it has been treated as a serious departure from the faith. +But men's hearts are sometimes better than their heads; hence we hear +little now of eternal torment. + +And the heart is a good place for a reform in doctrine to begin. When +these larger ideas simmer for a while in men's hearts, they will +gradually find expression on their tongues. There are many men who feel +the truth now that they will speak bye and bye. There is at present a +fear, and a natural fear, of being disloyal to orthodoxy: but I believe +the truth will come triumphantly to the front later on. There is a stage +of silence, and there is a stage of speech. Meantime I plead for +toleration; that is as much as can be expected now. It is well if we +have advanced so far. Not long ago there was persecution. + +To all this it may be objected that if men remain obdurate in this +life, withstanding all the overtures of mercy that are addressed to +them, is it not likely that they will remain so for ever? This is a +serious question. Let us seriously consider it. + + +EVEN IF THEY ARE FAVORED. + +Roughly, there are two classes of men to be recognized. First there are +those who have sat under the Gospel for years, but who have not yielded +to its claims. The question is, Will they ever yield, even if they are +favored with another opportunity? Will not the habit of their life +culminate in an eternal refusal? + +Some think it will. My old minister used to say that it is the nature of +evil to perpetuate itself. Hence it was argued that grace refused here +will be always refused, even though it were offered. It was argued that +the increased evil character which will come to a wicked man on entering +the next life, together with the evil influences and surroundings of +that life, will so absolutely steel him against all good that he will +inevitably go on from bad to worse for ever. Hence the eternity of +suffering. + +To my mind, all this is only theory. We really know very little of the +next life. The influences that may be used for reformation may really be +overpowering. Just think how it has fared with this world of ours since +the introduction of evil. Has evil perpetuated itself? Or will it +perpetuate itself? No! the very opposite has been the case, and will be +the case. A scheme of redemption above all human thought has been +enacted here, by which the world has in part regained the innocence that +if lost, and is destined to regain it fully. + +No one could have foreseen this. We can imagine some sinless world, +cognizant of the evil that had entered here, forecasting our eternal +doom. They might reason that evil would perpetuate itself, and that +therefore there could be nothing in store for us but eternal sin and +suffering. They did not know the provision that was to be made for our +redemption; hence their conclusion would be all wrong. + + +TRIUMPH OF GOOD OVER EVIL. + +It may just be so in our forecasts of the next life. In fact there is +more likelihood of the triumph of good over evil in the next life than +there could have been originally in this. And why? Because we know that +a ransom has not to be provided, but that it is provided. We also know +that it has been provided at a fearful cost, and we know that the glory +of God is to a large extent bound up in its success. Moreover, we know +that Christ is yet to see of the travail of His soul, and be satisfied. +And will anything less satisfy Him than the salvation of every one for +whom He died? He has said, too, that He will draw all men to Himself. It +is plain that He does not draw all men in this life; will He not then +draw them in the next life? Therefore I think it is not too much to say +that so far as we know, there does seem a greater probability of grace +triumphing over sin in the next life than there was antecedently in the +present life. What a door of hope is thus opened for our lost race! + +I recall another passage of wonderful import in this connection. Our +Lord said: "That servant which knew his lord's will, and prepared not +himself, neither did according to his will, shall be beaten with many +stripes. But he that knew not, and did commit things worthy of stripes, +shall be beaten with few stripes." + +Now it is very dear that in thousands of cases those words are not +fulfilled in this life. There are atrociously wicked men who are not +beaten with any, not to say many, stripes. That was the Psalmist's +trouble. He saw that the ungodly prospered. He said that they were not +in trouble as other men, nor plagued as other men. He said that they had +more than heart could wish. Plainly, the threatening was not executed +upon them in the present life. If the words are to come true at all, +they must be fulfilled in the next life. It is one of many passages that +require our purview to be extended into the future life to understand +them. But if the words are to be fulfilled in the next life, must not +their fulfillment be conditioned on the theory of Restoration? Suppose +there is extinction at death. How could any stripes be laid on a man who +is extinct? Does not that consideration settle the idea of extinction? + +And what about endless torment? Certainly many stripes are laid on the +man in endless torment. But what about the man who is to be beaten with +few stripes? Would it be possible to conceive of endless torment as +being only a few stripes? To be sure, there might be degrees of torment; +and the man in a mild degree of suffering would not suffer so much as +the man in an intense degree. But then, the suffering is to be for ever +and ever. It is to be an eternity of suffering. In that case, the +suffering might be reduced to the mildest form of discomfort; but as it +is to be eternal in duration, the sum total of it would be infinite. +Could any stretch of imagination conceive of such suffering being only a +few stripes? It does seem to me that both the theory of extinction, and +that of torment, utterly break down under that test. + +But how natural and reasonable is the statement on the theory of +Restoration. In that case the words come literally true. We can well +believe that atrocious sinners have terrible pains and penalties before +they repent, and are redeemed. On the other hand, we can imagine that +sins of a milder type, especially sins of ignorance, will call for but +few stripes. We would go further, and believe that in the case of +advanced Christians, there will be only such suffering as is inseparable +from the discovery of mistakes, and consequent development. + +In the case of all suffering, of whatever degree, we believe that it +will be rather of a reformatory, than of a punitive character. Suffering +may or may not be proportionate to sin. The idea is this, that, when it +has accomplished the reformation of the sinner it will cease. + +Thus the statement of our Lord will find its due fulfillment. It is one +of many statements which can be explained only on the basis of its +application to the next life. But when we give such statements their +true application, they require no forcing to make them seem natural and +reasonable. + +Further, I think it is fair to imagine, as we said before, that the +suffering induced by sin will be an object lesson to all eternity of the +evil of sin. Possibly it may be an infallible safeguard against sin in +every form. This would be an expansion of the principle that God brings +good out of evil; and it would be the grandest expansion of that +principle that we can conceive. + +When we put all these considerations together, and when we add to them +the further consideration that God's love is from everlasting to +everlasting, we begin to see wonderful possibilities of redeeming grace. + + * * * * * + +Along the same line, take as an illustration the salvation of particular +individuals. We see what has been enacted in the case of a lost world. +Now take the case of one lost soul; and the matter may become a +little clearer. + + +NOT ASKED TO SURRENDER. + +Take the case of Saul of Tarsus. I have referred to him elsewhere as a +man who went as far as man could go in crime. But he was arrested and +saved in a moment. And mark you, he was not coerced. No violence was +done to his perfect freedom. Every man is free; that is his birthright; +in Saul's case he was not asked to surrender an iota of it. Yet by some +mysterious divine power he changed in a moment of time. Henceforth he +was a new man, with a new heart, new ideals, new hopes, new ambitions, +a new life. + +Now what I contend is, that the power and grace that could so radically +and so quickly change a man like that, is not to be limited to this +little span of life, nor to the most incorrigible transgression. What +are a few years of time to Him whose power, whose presence, whose love, +fill all eternity? I imagine that He who knew how to convert Saul in a +moment, can convert the most abandoned of mankind. + +Then, as I said, there is another class of men to be considered. I mean +the heathen, and all those who never had the means of knowing the way of +life. What about the untold millions that passed away in the darkness? +Will not the grace and power that redeemed such a man as Saul be +available in their case? Yes! we think that--judged by the highest +standards we know--there would be far more mercy for them, and the work +of saving them would be a thousand fold easier. But we are dealing here +with power and love that are infinite. No doubt the sin that has to be +overcome is great; but we believe it will come true again that "where +sin abounded, grace did much more abound." After all, it is infinite +grace against human sin. In such a case, it is not hard to forecast +which will win the day. God will evermore be triumphant. + +O yes! the ransomed of the Lord will come home at last. What a day it +will be when they will come to Zion with songs! The old prophecy will +then have its complete fulfillment: "They shall obtain joy and gladness, +and sorrow and sighing shall flee away." + +Though I lay so much stress on the omnipotence of divine love, I do not +forget that divine wrath must be reckoned with as well. "God is angry +with sinners every day." "Tribulation, and anguish upon every soul of +man that doeth evil." "Our God is consuming fire." But the essential +thing is love. "God is love." It is a constituent of His character. +That could not be said of wrath. It is but the dark shadow of love. In a +state of innocence it could not exist. When sin is done away, wrath will +be seen no more. + +If we only go back far enough in our thought we will certainly come to a +time when divine wrath could not exist. Go back to the time before the +angels sinned. Go back to the time before there was sin of any kind in +all God's universe. But mark, no matter how far that takes you +back--there was an eternity of sinlessness before it. Yes; an eternity +of sinlessness. There was no wrath then. It could not exist. Therefore +we could not say that it was a constituent of the divine character. No; +but it was a potentiality of the divine character. It could have no +existence until sin appeared. But love is from everlasting. It is by far +the mightier attribute. It is of the very essence of God. United with +infinite wisdom and power, we would expect it to have the final victory. + + +STERN FOR THE MOMENT. + +Even when there is divine wrath, there is infinite love blended and +mingled with it. We shall see this as in a picture if we look at that +scene in the life of Christ when He healed a certain man in the +Synagogue. It was the Sabbath day. Knowing the hardness and hypocrisy +of those present, He flung out this challenge--"Is it right to do good +on the Sabbath day?" They could make no answer without committing +themselves. Then we read that Christ "looked round about them with +indignation." Ah, but listen. It is added immediately that he "was +grieved for the hardness of their hearts." His face that was stern for +the moment was strangely softened. O yes; love was ever behind His +wrath. His indignation was never far removed from tears. And so God can +be angry with sinners, at the same time that He loves them with an +everlasting love. + +We see the same union of pity with indignation in that scene where +Christ wept over the sinful city. He had to weep tears of pity over the +nation's coming doom; yes, but He could pronounce that doom; and in His +wonderful providence He could even arrange for effecting it. So I do not +overlook the fact that we have manifestations of divine wrath, as well +as divine love; yes, fiery indignation as well as tender compassion. But +let us not forget that love is the positive, essential, eternal +attribute; and it would be strange indeed if it is not finally +victorious. + +You may bring this idea of the union of love and indignation close home +to yourself. We will suppose that you are a father, and that a son of +yours has turned out to be a prodigal. He has gone away from home, bent +on a course of crime. Will you not have alternations of love and +indignation? Yes, you will sigh and pine for his return; and you will +have righteous anger at times over his evil course. And if the son +repents, and one day comes home again, will you not receive him with +joy? O yes, you will run to meet him, like the father in the +Gospel story. + +And do you think that your love is more enduring than God's? Are not we +all His children, though we have strayed away from Him? Does He not look +and long for our return? O yes; and He will accomplish it. The +difference is, that He has all power, and He has ways and means of +attaining His ends. Let us be assured that "His counsel will stand, and +He will do all His pleasure." + +In this connection there is a very important consideration. It is +this--that no design of God can ultimately fail. We read that He +"willeth not the death of a sinner." We read that He "desires all men to +be saved, and to come to the knowledge of the truth." Have we ever +stopped to think how unlikely it is that the Infinite One has any desire +which He cannot accomplish? If any of His creatures are consigned to +eternal torment, and if He wishes, as He says He does, to save them from +that fate, does He not desire what He cannot accomplish? Remember that +he has all moral as well as all physical power; remember that his love +will impel Him to use His power; remember that in His infinite wisdom He +knows how; and it will be seen that He has no design which He cannot +effect. Just ponder this idea for a while before you go farther. + +I was revolving this thought in my mind when I chanced to meet with, a +very terse expression of it. I have already quoted an eminent divine who +said: "God infallibly accomplishes everything at which He aims." The +theologian did not think that his dictum would be given such a wide +application. But it commends itself to our judgment nevertheless, be the +application what it may. The same thought was differently expressed +recently, from a scientific point of view. Sir Oliver Lodge said in a +recent lecture: "The Creator of the Universe is not going to be +frustrated by the insignificant efforts of His own creatures." + + +ON A LARGE SCALE. + +In the light of this fact sin appears but an episode in eternal +providence; and we can conceive that it is permitted for a time, for the +realization of a greater good. It is but an expansion of the +acknowledged principle that God brings good out of evil. Sin is not the +normal condition of the universe. It is abnormal, and in time will give +way to normal conditions. We are accustomed to believe in this principle +on a small scale; but if we accustom ourselves to regard the same +principle or a large scale it will not be difficult to believe that sin +will ultimately be done away. In the history of eternity, we can imagine +it to be but a transient circumstance, like a fleck of cloud in a summer +sky; and even that fleck will disappear. + + * * * * * + +Just now, since writing these lines, I have had a very singular +experience. A gentleman had written me a year ago in warm appreciation +of my books. But I did not meet with him until a few days ago. In our +conversation he told me that on reading a certain passage--he quoted the +passage--be was so overpowered that he fell backward in a kind of swoon +or trance. Then he was struck by something like a spark of fire. His +impulse was to cry out, but he restrained himself, and had such a vision +of the love of God that he wept, and wept, and wept, in an ecstasy of +joy. Indeed he was overcome when he told me the story. And this man is +no weakling, by any means. He is a strong man, physically, +intellectually, and spiritually. When I realized that I could be used to +produce an effect like that, I was filled with wonder, and love, +and praise. + +Now I hesitated about giving this experience, for to some it may look +like egotism. But it may be taken on a higher ground. I would like to +ask: Is it conceivable that such divine love, united with divine wisdom, +and divine power, has no better way of disposing of the great majority +of the human race than consigning them to everlasting torment? And more +than that; each one of these myriads is God's own child, as +truly--perhaps more intimately--than our children are our own. I say, is +it conceivable that he has nothing better for them in store? Except our +mind and heart have been utterly warped by traditional views, surely we +will refuse to believe it. + + + + +XI. + + +THE ATONEMENT. + +Extent of the Atonement--The Dilemma of Universal Atonement and Partial +Salvation--Human Systems of Truth--Methodist Theology--Tradition and +Reason--Dr. Dale's View--No Divine Failure--Imperfection of All +Theological Systems--"Sufficient but not Efficient"--Undeveloped +Possibilities--The Angel in the Apocalypse--Omnipotence Both in the +Physical and the Moral Realm--The Short Epoch of Time--Advance of the +Presbyterian Church in the United States--Individual Congregations +--Hardening Effects of the Narrower View--The Softening Influence of +Dreams--Divine Capacity of Suffering--Persistence of What is Good--Good +Men Who Are Not Christians--Insanity--Blind Tom. + + +In this larger view all difficulty disappears in regard to the extent of +the Atonement. Sometime ago men had little conception of the operation +of saving grace beyond this life. It was believed that every man fixed +his eternal destiny here and now. But then there would arise in +thoughtful minds a difficulty about the extent of the Atonement. To a +candid mind it was manifestly universal. The statements of Scripture are +full and clear on that point, yet it would appear very strange that +there would be universal Atonement, but not universal salvation. Would +not that look very like a failure of the divine plan? If Christ gave +Himself for the sins of the world, would not the sins of the world be +put away? If He is called the Saviour of the world, is He so only in +name, and not in fact? + +But clearly, all the world was not saved. Here was the dilemma. The +difficulty was, to square universal Atonement with partial salvation. So +the difficulty was solved by one party in adopting the theory of a +limited Atonement, and so that doctrine became a cardinal plank in the +Calvinistic theology. It could not be conceived of as a possibility that +God would make provision for the salvation of the whole world, and thus +express His desire for the salvation of the whole world, yet that His +provision and His desire should fail of their effect. + +Surely this was right. But it was not right to ignore the plain teaching +of Scripture for the sake of building up any human system. It would have +been better to accept the clear statements of the word, contradictory +though they might appear, and trust that some day divine harmony would +be revealed. + +That revelation has come now. The harmony consists in the fact that all +the world will be redeemed yet, in accordance with the provision that +God made for, and desires, such a consummation. The difference is, that +the operations of divine grace are not restricted to this short span of +time, as men supposed. But the time will come! Oh, yes; it will come! If +Christ tasted death for every man, He will save every man! Praise His +name forever! The very thought is enough to awaken our everlasting +songs! + +Herein consists, as it seems to me, the weakness of the Methodist +theology. In that Communion it is believed that the Atonement is +universal, but that salvation is not universal. Thus the divine +intention is supposed to fail of its effect. So I think it would appear +to any mind untrammelled by tradition. + +But putting tradition aside, what does reason say? And what do our +highest thoughts of divine love, and power, and purpose say? Are not our +best ideas of fitness in accord with the view that Atonement and +Salvation are co-extensive? When we once receive the idea that divine +love and power have no petty restrictions of place or time, will we not +accept the larger theory? And this one conception will transform and +transfigure all our thoughts of redemption. I wish some of our Methodist +brethren would look into this matter candidly, and say if I am +not right. + +Thus the Calvinists made one mistake, and the Arminians made another. If +both would now adopt the larger view, that one idea would compose nearly +all their differences, and unite them in a bond which our fathers never +dreamed of. Would it be too much to hope for that? I suppose it would, +just at present. But the spirit of unity is here, and I believe that +some day it will embody itself in form. + + * * * * * + +I quote elsewhere the saying of an orthodox divine that "God infallibly +accomplishes everything at which He aims." Then what does He "aim" at? +Dr. R. W. Dale tells us. He says: "Every man bears the image of God, and +was created to abide in the Home of God." Is not that direct and clear? +"Every man was created to abide in the Home of God." That was God's aim. +But is it "accomplished?" The orthodox view is that it is not. According +to that view there are untold millions of men who will never see "the +Home of God." Here is a manifest contradiction. Surely if "every man was +created to abide in God's home," and if every purpose of God will +infallibly be accomplished, there is salvation for the whole race. + + * * * * * + +This question has a very direct bearing on the idea of Restoration. An +important section of the church believes that whoever is atoned for will +infallibly be saved; and no others. But as all men are not saved, to be +logical the framers of that system inferred that the Atonement is +limited in its extent. They had no idea of the Atonement operating +beyond this life; so their theory necessarily consigned the majority of +the human race to everlasting torment. + +What a pity it was that they had not the larger view. Then there would +have been no logical need to limit the Scriptural idea of Atonement. In +that case, they would have to admit on their own ground that the +Atonement issues in the salvation of the whole race. But their system of +doctrine was logically welded together by a number of propositions; and +not one of these propositions could be omitted without dissolving the +whole structure. So the limited Atonement idea was adopted as a +necessity; and I suppose men schooled themselves to believe it was +Scriptural. + +As a matter of fact, however, and to a mind not biased by any previous +opinion, the Universality of the Atonement is taught in Scripture with +absolute clearness. So much is this the case that the doctrine is +regularly preached in most if not all Evangelical Churches to-day, even +in those which deny it in their creed. And if the question were put to +the people generally, both lay and clerical of all churches, and a +candid spontaneous answer required, there is no doubt that an +overwhelming majority--perhaps a thousand to one--would say that Christ +died for the whole race. We ought to take warning, then, not to make our +systems of theology too complete, realizing how little we know as yet of +God's works and ways. + + * * * * * + +But now, if we take the framers of that system on their own ground, what +is the result? They believed that the Atonement would issue in +salvation for every one for whom it was intended. That is not a +far-fetched idea, by any means. It is only saying that God will +accomplish that which He intended. A universal Atonement will therefore +mean universal salvation. Certainly that is not attained in the present +life; therefore it will be attained in the life to come. It is a strong +argument for universal salvation. + +If only this larger view had broken on men's vision there would have +been no difficulty. But the "due time" for such a revelation had not +come. It was no fault of our fathers, therefore, that they could not see +that which was not as yet revealed. The only fault was, that they tried +to make their theological system too perfect. The fact is, that it is +not for us to make any theological system perfect. New light may come, +and cause us to re-arrange or enlarge our ideas. "O the depth of the +riches, both of the wisdom and knowledge, of God!" + +Another argument for the ultimate salvation of all, is this: that Christ +identifies Himself with the suffering and the unfortunate of the whole +race. It will be remembered that in the last judgment He is supposed to +say, "I was hungry, and ye fed me; I was thirsty and ye gave me drink;" +and so on. Then he explains: "Inasmuch as ye did it unto one of the +least of these my brethren, ye did it unto me." You observe that He +makes no distinction between those whom He atoned for, and those for +whom he did not. He includes all the unfortunate of the whole race, even +the criminals who were in prison. He identifies Himself with them every +one. And if He does, is it to be supposed that He died for only some of +them? How could He identify Himself with those for whom He had not +atoned, and for whom there could not be any salvation? It is said that +His Atonement is "sufficient" for all; yet on the theory of a limited +Atonement it is claimed that it is not "efficient" for all. But whether +it be "sufficient" or "efficient," our Lord makes no difference. How +could He so utterly and so tenderly ally Himself with any for whom He +had not provided the possibility of salvation--a salvation admittedly +"sufficient" for all? The inevitable presumption is, that He atoned for +them every one, and so could identify Himself with them every one. + +It is therefore reasonable to conclude that salvation is provided for +each one of them; and that if they do not attain to it in this life, +they will in the next. That may appear a vast problem to us whose views +of time and space are so limited; but it may be easy to Him to whom the +whole span of time is but a passing epoch in the everlasting years. + +Apart from this somewhat legal aspect of the case, there is another +aspect of it which must appeal with great force to every reflective +mind. I mean the undeveloped possibilities stored up in every human +soul. We may sink so low as to appear but as dull clods; but the glory +of man is the potentiality within him, capable, it would seem, of +everlasting development. + +Witness that "angel" who conducted St. John through the world of bliss, +and explained to him the meaning of the wonderful scenes that were +witnessed. So glorious was that "angel" in form, and so vast in +knowledge, that John fell down at his feet to worship him. Then it +turned out that the "angel" was just a man. He said he was one of the +prophets. Perhaps he was Moses or Isaiah or Ezekiel, or some one of the +writers of the Old Testament. They lived in a very primitive age. But +see this prophet now. In a few centuries he has been developed to +amazing heights of knowledge and blessedness. And we may well believe +that such a process of development will go on to all eternity. + +Now are we to believe that God has created such possibility of +development; yet that it will issue in a single case in utter failure? +Utter failure! No; not merely utter failure, but a fate ten thousand +times worse than that. For endless torment would mean the development of +all possible evil to all eternity. Are we prepared to say that such will +be the issue in a single instance, of God's wise, and powerful, and +righteous administration? Surely, surely, there will be no +such failure. + +We cited elsewhere that it is the law of the universe that what is good +will endure. But here we have not merely a contravention of that law, +but an utter and everlasting breakdown of the divine administration. In +a universe where God rules in wisdom, in righteousness, and in love; and +where moreover He is possessed of all power, not only physical but +moral, it seems almost blasphemy to think of such failure. + +There is a passage in the Epistle to the Romans that seems to me to put +the question beyond doubt. I refer to the fifth chapter. We have there +the fulness of salvation set forth in wonderful terms. In particular, we +have the doctrine of the Atonement presented in all its divine efficacy. +And you will notice that it is set forth both as to its quality, and +its extent. + +As to its quality, it is said to be more than sufficient; and as to its +extent it is represented to be as wide as the human race. As to its +quality, take these words: "Where sin abounded grace did much more +abound." As to its extent, take these: "As by one man's disobedience +many were made sinners, so by the obedience of one shall many be made +righteous." + +It seems to me a wonderful thing that these glorious truths were in +obscurity so long. I suppose it must be due to the fact that the idea +of a limited Atonement came to be really believed. There was evidently +a limited salvation; must there not then be a limited Atonement? So that +doctrine became a necessary part of a certain system of theology; and +men clung to it--honestly no doubt--thinking that if that doctrine would +go, their whole system of truth would have to go along with it. All +credit is thus due to the men who were so tenacious of what they +believed to be the truth. + + * * * * * + +But we get larger conceptions as time goes on; and it seems a marvel +that we had not such conceptions sooner. Take for instance the word +"many" as it occurs twice in the one sentence that we have quoted. Has +it not the same meaning in both cases? Both good language and good +sense--apart from all preconceived opinion--would say that it has. But +in the one case "many were made sinners." There is no doubt about the +meaning of the word there. Certainly the whole race was made sinners. +There is no room for controversy on that ground. But then, in the same +sentence it is declared that "many shall be made righteous." If the word +"many" in the first instance, means the whole race, has it not the same +significance in the second instance? Surely words could not be plainer, +or more emphatic. + +To be sure, we may not see how such a promise is going to be fullfilled. +In earlier times it seemed impossible; nay, a contradiction of what was +passing before men's eyes every day. Many that were made sinners were +certainly not made righteous. But men saw only the first part of God's +administration. They had no idea that another part had to come, in which +the promise would be fulfilled. So the promise was minimized, and shorn +of its glorious meaning. Surely, the promise will be fulfilled. God is +not restricted to this short epoch of time. + +Then in regard to the quality or value of the Atonement, we have a +wonderful testimony in these words: "Where sin abounded, grace did much +more abound." That is, grace was much more than sufficient to put away +the sin, universal as it was. So I reverently think the Atonement could +be applied effectually to other worlds, if they need it. But passing by +that point, for it is a mystery, I would emphasize the fact that the +Atonement was greater than the sin. And think you, will it fail of +its effect? + +I wish that thoughtful theologians in the Methodist Church would duly +consider this. Their theory is, that the Atonement is universal; but +they deny universal salvation. Is not that the same as to say that in +the case of some, Christ died in vain? But is that possible? If God +really desires the salvation of all men, as we know He does; and if He +has made provision for the salvation of all men, as He certainly has; +will He not somehow and somewhere accomplish His desire? As to the +doctrine of falling finally from grace, which Arminians believe, and +Calvinists deny, on this basis both are right. Suppose that there is a +final falling away in this life, and Restoration in the next, is there +not harmony in the highest sense? O yes; in this larger view, there is +both falling from grace, and final perseverance. + + * * * * * + +In fact there is nothing that would unite the Evangelical Churches so +effectually as a consensus of belief in universal salvation. This may +seem a startling proposition to those who have not given the subject +much attention; but after all, it is but an expansion of the idea that +God's "counsel will stand, and He will do all His pleasure." + + +I TOOK THE LARGER VIEW. + +We are not surprised, therefore, that we have in Scripture such explicit +statements as to the universality of the Atonement. I was brought up in +that church which is identified with the theory of a limited Atonement. +At an early age, however, I took the larger view of the Atonement, and I +hold that view with increasing conviction now. In fact I do not see how +the idea of a limited Atonement ever came to command the assent of +intelligent men, except that it was found to be necessary as a part of +a preconceived system of theology. + + * * * * * + +Surely it was a great pity that men thought it necessary in bygone years +to make their systems of theology so complete. Of course they are +complete in the divine mind. But they cannot be so in ours. We see but a +short way into the whole scheme of things. And when men thought that +God's plan of grace is restricted to the present life, it is not so +surprising that they favored the idea of a limited Atonement. They +believed that air of God's purposes of salvation are realized in this +life. But when we realize that God's saving plans extend into the next +life, it is not hard to believe in the Atonement being universal. Thus +we can take the plain statements of Scripture in their obvious sense, +without twisting them into unison with some preconceived theory. + +In my view we ought to accept the plain statements of the Word of God. +If they seem to involve impossibilities, let us wait for further light. +To me it seems that universal Atonement involves universal Restoration: +and that idea solves the whole difficulty. + +A noted Professor of Theology once sought to entrap me on that very +point. I took a firm stand on the universal theory of the Atonement, He +wanted to know what that would lead to; evidently hoping to commit me to +Universalism. I said that if it was revealed we ought to accept it, no +matter what it led to. At that time I had not accepted the idea of +Restoration, but I strongly believed in the universality of the +Atonement. Now the idea of Restoration rounds out and completes +that view. + + +A SPONTANEOUS ANSWER. + +I fully believe that in this matter I do not stand alone. I believe that +this same liberal view of the Atonement is held, consciously or +unconsciously, by the great majority of our ministers and members. If a +spontaneous answer were asked as to whether Christ died for the whole of +mankind or a part only, I feel sure that the general response would be +that he died for all. And I appeal to you, if that is not your most +inner and sacred conviction? In your best moods, when all theological +subtleties are put aside, can you endure the idea of a limited +Atonement? I appeal to all men of a candid, progressive mind, if we are +not really at one here? Then be faithful to that inner light. It is the +light of God. + +This doctrine of universal Atonement was endorsed lately by the American +Presbyterian Church. In Article VIII of the "Brief Statement" adopted by +that Church, these words occur: "For us He fulfilled all righteousness, +and satisfied eternal justice, offering Himself a perfect sacrifice upon +the cross to take away the sin of the world." Thus the American Church +has moved unto the broader basis of universal Atonement. + + +THE SPIRIT OF THE LARGER DOCTRINE. + +And not only has that Church formally taken that position, but the +spirit of the larger doctrine has so prevailed in the Church for some +years past, that individual congregations could take the broader basis +without having their soundness in the faith called in question. In a +manual published by the Third Presbyterian Church of Chicago, for +instance, the "Articles of Faith" of that Congregation are set forth +under seven heads. Article III reads thus:--"We believe that Jesus +Christ our Mediator is truly God and truly man, and that by His +sufferings and death on the cross He made Atonement for the sins of the +world; so that the offers of salvation are sincerely made to all men, +and all who repent and believe in Him will be justified and saved." That +exposition of the doctrine entirely accords with my view. It was by mere +accident I saw this manual; it may be presumed that many other +congregations have taken similar ground without challenge. + +Not only so, but we have the doctrine of a universal Atonement accepted +and clearly expressed in the statement of doctrine proposed as a basis +of union between the Presbyterian, the Methodist and the Congregational +Churches in Canada, so the orthodox people have cut themselves quite +loose from their ancient moorings. Here is a marvel indeed. Wedded to +the Confession of Faith as the Presbyterian Church has been, at least in +theory, that Confession is now ignored. Surely the truth is advancing. + + * * * * * + +I am glad to see such an explicit statement of this great doctrine. I +can only imagine that the compilers of the Canadian Hymn Book forgot for +the time their technical theology, and adopted the expression of their +hearts. For, despite all theology, universal Atonement is the faith of +the people. Yes, and it is the faith of the preacher. Since I was a +child I never heard a limited Atonement preached; but I have heard a +universal Atonement preached hundreds of times; and no one raises a cry +at want of orthodoxy. + +I am glad, especially, that we have been delivered from the hardening +effects of the narrower view. In earlier times there were theologians +who almost gloated over the damnation of millions of our race. And they +were damned--so these theologians thought--simply because they were not +elected and Christ had not died for them. With the utmost equanimity +orthodox divines contemplated their eternal torment. To such hardness +can men be brought by a false view, and in the name of religion. So the +position of Queen Mary was logical enough from that point of view. When +she was asked if she thought it right to burn heretics, she said: "How +can it be wrong for me to burn them for a few minutes, when God Almighty +is going to burn them for ever?" + +Speaking of the hardening influence of such views, it is a great joy to +think that we shall not always be so callous as we are now. Deep down in +our souls there is a susceptibility to tenderness that we do not +generally suspect. Sometimes, from no cause that we can see, there +breaks on our hearts a ripple of peace like a breath of perfume from +some far off land of flowers, or a snatch of melody from some distant +land of song. + +I have the idea that one of the functions of sleep is to arouse this +latent tenderness. At all events, we have sometimes a strange tenderness +in sleep, of which we hardly seem capable in our waking hours. I +remember one very vivid occasion of this kind. A man whom I had seen but +twice--a very common man, with no special attraction--I dreamed of, and +in my dream I loved him with the utmost intensity. When I suddenly +awoke, and when I realized that in this life I should likely never see +him again, it was almost agony. Many a time I have had such experiences +in sleep; and I doubt not that so have others. Such experiences do seem +to be forecasts of the tenderness that we shall yet have for every +brother of the human race, when we come to our best. With such feelings, +how could we bear the thought that any so dear to us are in +everlasting torment? + +It may be well to quote here a few passages of Scripture in which the +doctrine of universal Atonement is stated with all clearness. It is +stated again and again without any ambiguity that Christ died for all. +It is said that "He is the propitiation for our sins, and not for ours +only, but also for the sins of the whole world." It is said that "He +gave Himself a ransom for all," It is said that He "tasted death for +every man." We read that "the Lord laid on Him the iniquity of us all." + +These are but a few of many passages in which the great idea is set +forth. Language could not be plainer. Jesus died for the sins of the +whole race. + +Now the question arises: Will He not find some way of redeeming every +soul for which He died? Would He die for the world, and then permit any +of the world to perish? Let us remember that He has ways and means of +overcoming opposition without doing any violence to human freedom. We +instanced the conversion of Saul of Tarsus to prove that point. What He +did in that case He can do in others. + + +BUT A PASSING EPOCH. + +Let us remember that He knew well the magnitude of the task He had +undertaken. Let us remember that He does nothing in vain. Let us +remember that His love, and power, and purpose have undergone no change. +And let us remember that this little span of time is but a passing epoch +in His administration. He can complete in a future age what He commenced +in this age. Nay, not commenced; for His purpose dates back from the +eternal past. He is "the Lamb slain before the foundation of the world." + +When we take this larger view, it is not difficult to believe literally +that "His mercy endureth forever," and that it will find scope for its +operation so long as one soul remains in alienation from Him. If you +have been brought up to the narrower view, and if you have held that +view for long years, it may be enlarged in a moment. One flash of divine +illumination can reveal wonders of redeeming love. + +We might go on at a great length in citing Scripture statements that +have really no meaning apart from God's gracious design to men in a +future age. Certainly Scripture is the paramount authority, and some +will take it as superior to all reason on a question like this. But +there are those who do not accord to Scripture the supreme authority; +they rely more on reason and common sense; and I am hopeful they will +read these remarks. For their sake I will submit some considerations +from reason that may come closer home. + + * * * * * + +One consideration is, that God made a sacrifice of unfathomable depth in +giving His Son for the redemption of the race. No one will ever know +what it cost the Father to make that sacrifice. Some theologians believe +that God cannot suffer. I wonder where they got that idea. I would ask +you: If you are a father and have an only son who has never given you +offense In thought, word, or deed, but has lived in the most cordial and +intimate terms with you for many years--could you give that son up to +untold agony and death without making a sacrifice? + +Now this is what the Father did when He gave up the Son to suffering and +death; only the cordial feeling between the Father and the Son was far +more intimate than in our case, and had lasted through a past eternity, +whereas ours has endured but a few years. + + +THE DIVINE IMAGE. + +As to the capacity of suffering in such a case on the part of God, we +can judge of that faintly by our own case. We were made in the divine +image, and suffer in a human degree as He suffers in a divine degree. +Conceive, then, if you can, the untold suffering of the Father in making +that sacrifice. The suffering which the Father endured I believe will +never be measured. + +The matter is presented in that way when it is said that God so loved +the world that He gave His Son. The word _so_ in that connection would +have no meaning if it did not mean sacrifice. I believe it means a depth +of suffering which no man nor angel has sounded. + +Now can it be thought that the Father would make such a sacrifice for +less than the whole race? If the Atonement was suitable for every one of +the race was it not intended for every one? And cannot God make it +effective for every one? Evidently it is not so now. But all eternity is +at God's disposal. Can it be imagined that having made a suitable +provision for all, He will be content with saving only some? + +In fact I have the idea that God suffered by sympathy with the Son as +much as the Son suffered actually. We can never know in this life if +that was really so; but I have the idea that there was such divine +sympathy between the Father and the Son that they suffered equally. This +is holy ground; we shall trespass on it no further. + +But do you think the Father will ever be satisfied until every soul for +whom Christ died will be saved? He saw the end from the beginning. He is +not taken by surprise that so few are saved. Now all eternity is at His +disposal. Who can say that in the infinite sweep of His administration, +which relates to other worlds as well as ours, there may not be good +reasons for saving some of our race in the next life? At all events, His +counsel will stand. He will do all His pleasure. The day will come when +every prodigal will come home. Then Hallelujah! "The Lord God omnipotent +reigneth!" + +And so with Christ as well. His sacrifice is the expression of His love, +and the only adequate expression of it. He loved us, and gave Himself +for us. Paul says, "He loved me, and gave Himself for me." So every +believing sinner may say. And in securing the effects of that sacrifice +He is not limited to the short era of time. If He had chosen He might +have secured the effects of His sacrifice in this age. But for some good +reason unknown to us, His redeeming activity is exercised in a future +age. We are not surprised. His administration is from everlasting to +everlasting. + +Such a consideration does not mitigate, in my view, the Father's +solicitude for the salvation of His children now. We almost hear His +sigh as He says, "How can I give thee up?" And again he says, "O that +Israel had hearkened to my commandments!" And this divine solicitude was +expressed in human tears when the Son sobbed over the apostate city: "O, +if thou hadst only known in this thy day the things that belong to +thy peace!" + + +DESTINED FOR A BETTER WORLD. + +I will refer here to one practical difficulty, which is solved by the +theory of Restoration. We all know Christian men of whose real goodness +we have no doubt whatever. But such a man has often great imperfections. +There can be no doubt that he is destined for a better world; but in the +meantime he is not fit for it. Such a man, we will say, meets with an +accident that cuts him off in a moment. The question is, Where does he +go? On the old theory he must go either to heaven or to hell. But he is +really fit for neither. The work of grace is far from being completed in +him, and therefore he is not prepared for the better world. But he has +the germ of grace in him, and it is partly developed; therefore he would +be out of place in the better world. Then where does he go? The +difficulty is settled at once if we suppose that there is a preparatory +stage of preparation for eternal joy. He will arrive at the goal in due +time; but meantime he must have his faults and imperfections pruned +off. Death will certainly not effect the necessary improvement. All are +agreed that the fact of dying makes no change in a man's character. Nor +is there any change usually effected just before death. In many cases +there is no opportunity. "The souls of believers are at their death made +perfect in holiness." So says the Catechism. But there is no evidence of +it in the case of one who is stricken down suddenly. But suppose there +is a preparatory stage beyond; then all difficulty disappears. + + +THRUST INTO NEW CONDITIONS. + +Nor would it be in harmony with divine operations, so far as we know +them, to thrust a frail, human, imperfect spirit into eternal joys so +suddenly. He is not prepared for them. He requires a preliminary stage +of preparation. It is only in harmony with what we know of God's methods +to believe that such is provided. When a child is born into this world, +it is not thrust into new conditions suddenly. For a time it is not even +aware that it has entered on new conditions; but it adapts itself +naturally and easily to its new surroundings. So it is not easy to +believe that a soul accustomed to the darkness of earth is thrust at +once into the blinding glory of heaven. A preliminary stage of +preparation seems to be necessary; and if it is necessary, it +is provided. + +I raised this difficulty once to an aged minister. At that time I saw +no solution of it, and I simply wanted information. He studied a moment +and then said, "When the flesh is put off, I think many of our sins and +imperfections will go along with it." That was a wise answer, and there +is a great deal of comfort in it. But it does not fully meet the case. +The flesh is a lodging place for many of our sins, and it is a happy +thing to think that we shall drop these sins when we drop the flesh. But +there are sins of the mind too; and these we shall not drop with the +flesh. They will go with us into the next life. The question is. How +shall we get rid of them? The idea of Restoration solves all difficulty. + +Besides, we believe that nothing that is really good will ever perish +from the universe. In the case we have supposed, the man possessed real +goodness; but it was largely goodness in the germ; it needed to be +developed. It is only congenial with what we know of divine operations +to believe that what is good will be developed, rather than that it will +decay into nothingness. From that point of view a preliminary stage of +progress seems to be necessary. + +I have just met with a lecture by Sir Oliver Lodge, in which he espouses +the same idea in a scientific relation. He quotes from Professor +Hoffding, who agrees with Browning and other poets, that no real value +or good is ever lost. Sir Oliver Lodge says that "the law of evolution +is that good should on the whole increase in the universe, with the +process of the suns." He says again, "Nothing really perishes in the +universe that is worth keeping." + + +ARTISTIC ACHIEVEMENT. + +And in this matter he does not confine himself to material things. The +same law applies, as he says, to "personality, beauty, artistic +achievement, knowledge, unselfish affection" and so on. So he really +rises into the domain of the moral and spiritual. Regarded in this +light, no incipient goodness acquired in this life will ever die. It +will be developed, and in order to its development, there must be some +means of development beyond the bourne of time. + + * * * * * + +We might suppose another case that will bring this principle clearly +into view. A house has taken fire. The fire has made great headway, and +the house is likely to be destroyed. The whole town has gathered +around--some out of curiosity, others from sympathy. The inmates are +supposed to be all rescued. But at length a child appears at one of the +upper windows. A cry of consternation and of sympathy goes up from the +whole throng. How can the child be delivered? The room is lighted by the +flames. Clearly the time for action is short. The longest available +ladder is placed against the house, but it is a little too short. The +whole crowd is in dismay. Must the child perish in the flames? Above the +crackling of the fire is heard its piteous cries. Will no one make the +attempt to save it? The multitude is painfully irresolute; the case +seems hopeless. + + +FIRM AND QUICK TREAD. + +At length a man starts from the middle of the crowd. He is a common, +ill-clad, laboring man. The grime of his day's work is upon him. +Resolutely he goes forward, pushing the bystanders to the right and +left. With firm and quick tread he ascends the ladder. At the top he +stands for a moment irresolute. Is it possible to reach the window? It +seems impossible. But he makes a spring for it, and by an almost +superhuman effort he gains it. He rescues the child.; with great risk he +regains the ladder, and begins the descent. He is nerved by the cheers +of the crowd; but when about half way down his strength gives way, and +he falls. The child escapes all danger, but the rescuer has received +fatal injuries; his neck is broken. + +Now the question is, where does he go? He was not a Christian. The old +theology would say that therefore he goes to hell. We cannot believe it. +We have enough of the divine image in us yet to revolt at such a +thought. Then let us beware of extinguishing that divine light in our +souls. As Carlyle says, "Come out of it, all honest men!" + +We have seen that it is a divine law that what is good will survive. +Then will the noble qualities in this moral hero have no chance of +survival and development? It is true that he is not a Christian. No; but +he is a far better man than many Christians. We would expect therefore +that he will be subjected to some process of education by which he will +rise to the place where he really belongs. + + +EVERY POSSIBLE ARGUMENT. + +If Dr. Adam Clarke had only been imbued with such an idea, he would not +have required to labor so hard as he has done in trying to make out a +hopeful prospect for Judas. With a truly charitable intent he summons +every possible argument in support of the idea that Judas was truly +penitent, and that he was saved in his last hour. He may have been; I do +not say. But the idea of Restoration opens a far wider door of hope. In +that case, there is no need for far-fetched argument. He will be +restored, as the worst criminal of mankind will be. The theory of +Restoration settles all difficulty. + +Closely allied with this case of Judas is the case of all suicides. If +we were now holding an inquest on Judas, I suppose our verdict would be +that he committed suicide in a fit of temporary insanity. And perhaps he +did. At all events it is the most charitable verdict at which we can +arrive. Many suicides in all fairness deserve this mantle of charity. +And there is more than charity in reserve for all such. We believe there +is an opportunity of development which many of them could not have in +this life. + +And so we may well believe it will be with lunatics. The reasonable view +is, that they will begin just where they left off. As they are, they are +not fit for the better world; and it would be unjust to send them to a +world of woe. Some were idiots from their birth, and so have acquired no +evil propensities of which to be divested. In other cases the idiocy was +simply due to a clot on the brain. They have left their bodies behind +them now, and the clot too. They simply begin at the point where their +reason deserted them; and it will come back in due time. + +It is a very nice point to determine where insanity begins. I was +discussing this question lately with the Superintendent of a large +lunatic asylum. We agreed that, while putting no premium on crime, we +have to recognize that in many cases there is no real responsibility +where in general it would be expected. The whole study of lunacy +strongly indicates that there is a necessity for a process of +elimination and development under more favorable conditions than the +present life ordinarily supplies. And we may be sure that if there is +such a necessity, it is provided. + +In this connection I think of Blind Tom. He was a very prodigy in music. +But apart from that he was a complete idiot, and had been so from his +birth. After his death a gentleman who knew him well wrote a sketch of +his life. In the noble, concluding words of that article I think we +would all heartily join, be our creed what it may. The writer says of +Tom: "Blind, deformed, and black, as black as Erebus--idiocy, the +idiocy of a mysterious, perpetual frenzy, the sole companion of his +waking visions and his dreams--whence came he, and was he, and +wherefore? That there was a soul there, be sure, imprisoned, chained, in +that little black bosom, released at last; gone to the angels, not to +imitate the seraph-songs of heaven, but to join the Choir Invisible for +ever and for ever." + +Surely this abnormal gift of the poor idiot is a strong suggestion of +his immortality. We refuse to think of that divine spark being quenched +in everlasting night. And it is almost more impossible to imagine a +wholly irresponsible being like him, yet endowed with such a divine +gift, being consigned to endless torment. What remains, then, for him +but a part in the better world? Yet he was by no means fit for that +better world. Is there not then almost forced upon us the idea of a +preliminary stage of education? And if that is so in his case, is it +not more or less required in the case of every one of us? Think the +matter over seriously, and see where it will land you. + + + + +XII. + + +A FEEBLE NOTE OF WARNING. + +The Creed of Eternal Torment--Do Ministers Really Believe It--If They +Do, Why Not Say So?--No Decisive Note of Warning--Definite Missionary +Incentive Is Wanting--The Phrase "Eternal Death" often Used--Does It +Mean Eternal Annihilation, or Eternal Torment, or What?--Vague +Reference as to Punishment Fosters Unbelief--An Age of Compromise +--Professor Faulkner's Testimony--The Idea of Restoration Would Wholly +Meet the Difficulty--Honesty and Candor--Carlyle's Scathing Warning +--Ultimate Fulfillment of Prophecy--Eternal Songs. + + +If the doctrine of everlasting punishment is true, there has been of +late years a singular reserve on the part of preachers in proclaiming +it. Why? Surely "all doctrine is profitable." This doctrine would seem +to me to be specially so, if it is true. It is contained in the creed of +both the Methodist and Presbyterian Churches. But do the ministers +believe it? If they do, would they not preach it; yes, preach it +morning, noon, and night? But as a matter of fact they do not preach it. +I never heard a sermon on it, or any attempt to prove it, since I was a +child. A short time ago in a large congregation the minister asked for +a show of hands on the part of any who had heard a sermon on hell during +the last ten years. Two hands were held up. + +Some time ago a noted Methodist minister told me that the Methodist +ministers of Canada do not believe in Everlasting Punishment. A +prominent official of that church told me lately that he does not +believe it, but that if it were known he would lose his position. + +The Presbyterian ministers seem largely to hold the same view. Is the +subject mooted at all in any Presbyterian Church? I know that ministers +profess to believe it; but they seem as apathetic about multitudes +dropping continually into eternal fire as if they did not believe it. +Privately, I have spoken on this subject with many ministers; and not +one of them professed to believe it. + + * * * * * + +Now, my plea is for honesty and candor. Let us be assured that Truth +will not suffer by being avowed and defended. The matter is of the +greatest importance just now. It has a most vital relation to Missions. +I rejoice in the Laymen's Missionary Movement; but I fear it will wane +if this most important question is not approached, and if possible +rightly settled. For we want to know what the heathen are to be saved +from, if there is going to be an adequate and sustained incentive to +liberality and enterprise. + +In all the reports of the meetings of the Laymen's Missionary Movement, +I have seen no hint of the alternative before the heathen if they are +not evangelised. I heard a minister lately speaking of them as +'miserable failures going out into the darkness.' What did he mean? It +seemed to me an unworthy evasion of the question. + +And now it is proposed to put in the creed of the proposed union of the +churches that the doom of the finally impenitent will be 'eternal +death,' What does that mean? It may mean either External Extinction or +Eternal Torment. Is the union to be built on such ambiguity? Would not +such ambiguity pave the way for future dissension? Herein we see the +folly of putting too much in a creed, forgetting that 'more light is yet +to break out of God's holy Word,' and that any human creed may yet have +to be revised. And we are slow to make revisions, for revisions seem to +reflect on views that we may have strenuously defended. + +Julia Ward Howe, the gifted authoress of the "Battle Hymn of the +Republic," had recently a "vision" of a regenerated world. She exulted +in the prospect of a day of grace. But not once does she seem to cast a +backward glance on the myriads of our race who are supposed to be in +endless torment. Surely, that would have dimmed the glorious forecast. +It may be that she does not believe in torment, or that she believes in +final Restoration. In either case she would be consistent, and nothing +would seriously mar the joy of her anticipation. + +But such a mantle of charity is not available for certain orthodox +ministers. They, too, forecast a final day of grace, and paint it in the +most glorious colors. There appears to be nothing to mitigate their joy. +But all the while they profess to believe in eternal torment. Their +creed says that uncounted myriads of our fellow creatures are writhing +in eternal fire, and that their torment will go on forever and ever, +without any hope of mitigation. Surely, the very thought of such +suffering would cast a pall of unspeakable gloom over the most glorious +anticipation? No, not at all. Not for a moment does the black shadow +intervene. How are we to account for that? I can think of only two ways; +either that there is no imagination to realize the horror, or else that +it is not really believed. + +This painting of a roseate future, conjoined with a professed belief in +endless torment, savors to me somewhat of unreality. The two things do +not hang together. Surely, if such torment is but realized, it would +cast a pall of gloom even over heaven's joy. But let such torment be +abolished in fact and in conception, and the last vestige of gloom goes +along with it. + +And what necessity is there for retaining the idea? Is there any barrier +in eternal justice? Surely, there cannot be, since Christ has paid a +penalty of infinite value for every soul of man. And is there any limit +to divine love? That love is infinite, and embraces the very worst of +our race. But perhaps there is no method by which eternal love can take +due effect? Will not infinite wisdom find a way? If there is any +difficulty left, calling for the exercise of infinite power, surely, it +is not beyond Him whose goings forth have been of old, from everlasting? +Is it not thus reasonable to believe that all possible difficulties will +yet be solved? The infinite One who rules all worlds is from everlasting +to everlasting. His government may require time to evolve His gracious +designs; but He will do all His pleasure. Therefore, we believe the day +will come when sin and suffering shall be entirely done away. This is the + + "Far off divine event + To which the whole creation moves." + +It will be remembered that I cited the case of the conversion of Saul as +an instance of divine power subduing in a moment the most extreme and +violent wickedness. The chief of sinners became the chief of saints. +Yes; but the man never lost his freedom. In recounting that experience +he could say, "I was not disobedient to the heavenly vision." This union +of divine constraint and human freedom is an everlasting mystery; but +not the less is it a glorious fact. + +Now, why should not the same principles hold in the next life? The +wickedness of a sinner may possibly be even more intense then than now; +but the overcoming love, and power, and wisdom will be infinite. What, +then, should hinder their ultimate triumph? Certainly, not the most +terrible wickedness of puny man. It is but finite at the worst, and is +no match for the infinite love and power of God. And then consider that +the redeeming blood of Christ will be of infinite value then as now, and +so will be available for the worst. What a prospect of universal +Restoration is opened up here to our faith! + +But there may still lurk in some minds the idea that divine love is +limited to this life, and that justice alone will rule in the next. They +have an idea of different dispensations; they say that this is the +dispensation of probation; that the next life is the dispensation of +rewards and punishments; and so on. Well, there may be a truth in that, +and a wholesome truth, too. But let it ever be remembered that the +character of God is unchangeable. What we call dispensations are but +epochs in the divine government. But the qualities of God's character +will never change. His love is from everlasting to everlasting; so is +His power; so is His wisdom. Will these qualities of His character be +inoperative in a future life, when there will be such sin and suffering +to appeal to them? However great the sin may be, surely divine love, +wisdom, and power will be infinitely greater. + +And I cannot forbear adding this consideration: What would Christ think +of the atoning sacrifice that He made for the sin of the whole race, if +the whole race is not ultimately redeemed But it was said of Him, "He +shall be satisfied." Yes; He shall be satisfied. Divine Love will win. + +Lately, a little book was published on the subject of missions. The +author is earnest, even to intensity. He says the Church is "sleeping." +He deplores its "deadly apathy," He says that "a thousand millions" have +not heard of the Saviour. He says that "a Christless multitude" dies at +the rate of thirty millions a year. He says that "many millions have +gone to Christless graves." He says that for these uncounted millions +"death and the future are the very blackness of despair." He says that +for twenty centuries these millions have been "perishing." Phrases such +as these are multiplied to a vast extent, to awaken our horror of the +situation. + +But singular to say, the author does not seem to have any definite, +positive ideas as to the actual doom of these uncounted millions; or, if +he has any definite convictions, he does not definitely express them. Is +it eternal extinction or everlasting torment? From the phrases he uses I +cannot gather what he actually means. He speaks of a "Christless +multitude" and "Christless graves," and "going into darkness," and the +"blackness of despair." It may be that he deems it wise not to +compromise himself by speaking out his definite conviction, if he has +any. But in my view, he will not produce much of a worthy effect if he +does not say definitely what he means. Or it may be that he has no +definite idea. In that case, would it not be manly and candid to say +that he does not know? + +I believe that is the position of very many. They are hovering between +the idea of extinction and that of torment. They try to believe in +torment; they have been inoculated with that idea; they think, or are +afraid, that it is Scriptural; but they recoil from any hearty reception +of it. They have not got the length as yet of the idea of final +salvation. But some day that truth may flash upon their souls like a +gleam of heaven's own sunlight. + +To come back to our author. He tries to give us a due incentive to awake +from our apathy, and enter on a Missionary Crusade with a spirit of +self-denial and zeal never yet known. He quotes two passages, which he +presents as a very strong incentive. But neither of these passages has +any force, on the theory either of extinction or of torment. Otherwise, +they are pregnant with eternal hope. Listen: "He shall see of the +travail of his soul, and shall be satisfied." Again: "He, after He had +offered one sacrifice for sins for ever, sat down on the right hand of +God; from henceforth expecting till his enemies be made his footstool." +Neither of those passages can come true on the basis either of +extinction or of endless torment. But they will come gloriously true on +the basis of final salvation. + +So the "millions" and "billions" that our author says have been "going +out into the darkness," and into the "blackness of despair," are +redeemed as well as we. The author himself says: "Jesus wants every one +of these poor creatures told at once of Him and His love." Now, if that +is His wish, is He going to be thwarted by any coldness or indifference +of ours? We may fail in our duty; but is He going to fail? A thousand +times, No! He has all power and all love, as well as all eternity, in +which to work out His glorious designs. We cannot conceive of Him as +being "satisfied" with either extinction or endless torment. No; the day +of grace for the millions and billions will come. "He will be +satisfied." His "expecting" will be realized. What wonders of redeeming +love eternity will reveal! + +In the meantime, our author furnishes no effective incentive to +missionary effort. + +When the idea of final salvation is generally accepted, I believe there +will be awakened an enthusiasm for missions such as the world has +never seen. + +Since writing the above, I have unexpectedly been in a large missionary +meeting where two noted men of the Methodist Church were the chief +speakers. Both addresses were most fervid and eloquent. But I noticed +that neither of the speakers had any note of definiteness in regard to +the fate of the heathen after death. It did seem to me that one of them +came once very near to the idea of eternal extinction, but did not +candidly commit himself to it. The other seemed to approach the theory +of torment, but drew back. The whole performance, eloquent though it +was, seemed to me largely shorn of its effectiveness of appeal, because +of its indefiniteness. Surely, we want to know what doom the heathen are +to be saved from, if we are to be moved to any adequate enterprise or +liberality. The few small coins on the collection plates on the occasion +referred to, bore unmistakable testimony to the fact that the fervid +appeals had produced a very meagre result. + +If men really believe in everlasting torment, why do they not plainly +say so? If it is true, surely it is the strongest motive that could be +urged on behalf of missions. Perhaps ministers think that the time is +not yet come for an avowal of the larger view, and that in the meantime +it is wise not to commit themselves. But is not that very much the same +as to say that they are waiting for the current of popular favor before +they dare to be faithful? And does it not argue a want of faith in the +truth as a sanctifying and saving power? And is further truth likely to +be revealed to us if we deliberately shut our minds to such light as is +offered? I say, let the truth prevail, though the heavens should fall. + +By the way, one of the gentlemen referred to uses the phrase "eternal +death," as many do. I wonder what they mean? It is an ambiguous phrase. +It might mean endless torment after death; or it might mean annihilation +at death; or it might mean annihilation at some future time. It is +surely misleading to use a phrase that may have so many meanings. If +some definite idea cannot be advanced, I think the effect will be that +the whole matter will be regarded as uncertain, and that there is +nothing to fear. And such I believe is largely the position of the +Christian world to-day. Could not a consensus of doctrine be arrived at +by the various Christian churches--a consensus founded on the best +interpretation of the Word; and also on reason? + +Only last Sunday I heard a sermon on success in life. And it was a +better and more spiritual sermon than many that we hear on that subject. +The preacher strongly commended the Bible as the best text book on +success; and he was earnest and positive in his distinction between +right and wrong. But he gave no hint that evil doers would have any +punishment in the next life. In fact, he made no allusion to a next life +at all, except in one instance where he spoke of multitudes of men going +out into the next life as "miserable failures." Why did he not speak of +endless torment? That is one article in his creed; but he seemed not to +believe it. A few earnest sentences along that line would have been more +effectual, in my view, than his entire sermon. + +Or, if he does not believe in endless torment, does he not believe in +Restoration? Might he not have uttered some warnings along that line? +Surely, it is a tremendous conviction to give a sinful man, that if he +does not repent in this life he must do so in the next, though it takes +thousands of years, and untold penalties, to bring him to that state of +mind. But not a word of this terror did the preacher utter. That would +be a repudiation of the endless torment theory, which would be +unorthodox, and possibly subject the preacher himself to pains and +penalties. So he simply said nothing by way of warning, except failure +in this life. And that does not seem to amount to very much after all. +Is it worth while to preach a sermon about it? Would not the old +philosophy be almost as good, "Let us eat and drink, for to-morrow +we die?" + +Would it not be better to take the suffering incident to the +Restoration theory, and be positive about it as a warning rather than +the vague and half-hearted reference to eternal punishment, or the +omission of any reference to it whatever? The manner in which it is +referred to, when spoken of at all, gives one the strong impression that +it is not believed. For, if believed, it would certainly not be preached +in any vague or heartless way. Even the lurid representations of hell +that formerly prevailed, were possibly better; for at least they +were sincere. + +But it may be said that we have no details of the suffering incident to +Restoration, and that therefore such a warning cannot be used with +effect. I would say that neither have we any details of endless torment. +So the same argument applies. I would say further that we have very +meagre details of heavenly joy. But that does not prevent our belief in +it. Let it be clearly understood that a knowledge of details is not +necessary to belief. It is purely a matter of revelation. There may be +good reasons why details are not given. The fact is enough for the +present; details will be known in due time. + +So the sermon I have referred to related wholly to worldly success, with +a mere glance at the possibility of a future life, which in reality +favored unbelief. The whole sermon struck me as a kind of religious +exploitation of materialism. + +Just now I have met with a magazine article in which the phrase +"eternal death" is used. The author is an eminent Presbyterian minister, +whom I know well. I really could not understand his meaning. I wrote to +him asking whether he meant eternal extinction or eternal torment; or +whether he threw out the phrase loosely, leaving his readers to take +whichever view they chose. Here is his reply: + +"I thank you for your kind reference to my articles on the Sunday School +Lesson, and note your question about the phrase, 'Eternal Death,' The +meaning of the phrase in my mind is largely determined by the meaning of +the corresponding phrase, 'Eternal Life.' In His use of the latter +phrase, our Lord evidently lays emphasis, not upon the thought of +duration, but upon that of quality. Eternal Life is a certain kind of +life which He gives to His people now. Similarly, Eternal Death is a +state in which people may exist even while they are in this world. It is +eternal in regard to duration in this sense, that it has no awakening; +its tendency is to persist forever. But that is not to say that God +cannot bring one from a state of eternal death into that of eternal +life. I do not know whether I have made myself clear, but it is somewhat +in this way that the matter presents itself to my mind." + +So I am not really much the wiser, except that the reply tends to +confirm my opinion as to the ambiguous way in which the phrase is +often used. + +In my view, such ambiguity is unfortunate in any case, but more +especially so when it is used with regard to our eternal future; and +even more so when it is used in an article, as in this case, avowedly +for children. Does it not lead directly to scepticism? And even if it +did not, is it not rather a cruel thing to put upon children the onus of +deciding a question of such tremendous importance? Would it not be +better to say candidly that we do not know? + +To be sure, it may be said that the church is in a state of transition +on this question, and that it is better to wait for the church's final +decision. But in the meantime, and we do not know for how long, we are +sowing the seeds of scepticism. Besides; this avowed waiting for the +church's final decision may be only a pious pretense, because of want of +courage to declare honest conviction. I say so because I have spoken +with many ministers whose convictions are most decidedly contrary to the +orthodox doctrines; but there is a marked hesitation in publicly avowing +them. Is this expediency or cowardice? What we want is more charity to +treat this as an open question, so that men might explore the whole +realm of truth, and express their honest convictions without fear. + +I see that the Chairman of the London Congregational Union deplores this +general lack of warning. He quotes the late Dr. Dale as saying, "No one +fears God now." + +I have just heard an impassioned address, pleading for men and money to +evangelize the multitudes that are pouring into the great North West of +Canada. It was natural for the speaker to lay great stress on human +effort; but I thought he might have made a casual reference to the +Spirit of God as supreme; yet not a word did he utter on that topic. For +the most part he presented no higher incentive than the development of +character, and the building up of the empire on a foundation of +righteousness. But not a word did he utter in regard to the penalty of +sin after death on the part of the immigrants, if we fail to give them +the Gospel. In fact, there was no hint at all of immortality. + +Yet the speaker is a Presbyterian minister who professes to believe in +eternal torment. But not a word did he say on that topic. Surely, he +might have found the supreme incentive there. It strikes me that a few +earnest words along that line would have had more effect than his entire +address. That is, if the doctrine of eternal torment is true, and if the +preacher believes it. But in all fairness, does not the conviction force +itself upon us that he does not believe it? Why, then, does he not say +so? Especially, why does he not say so when he is pleading for +missions? He is afraid, perhaps, of pains and penalties. Or he may try +to convince himself that it is wiser not to be too outspoken; that there +is a time for everything; that he might do more harm than good; and +so on. + +But the truth is divine. No good can come of its suppression, especially +on a matter of such eternal moment. And how can we look for further +light, if we are unfaithful to the light we have? And what about the +character of duplicity we are fostering in our own souls in the name of +righteousness? + +Listen to these scathing words of warning spoken by Caryle. He says: +"What is incredible to thee, thou shalt not at thy soul's peril attempt +to believe." + +How will it fare with any church that acts so? Will not the light that +is in her be darkness? How can we expect to receive growing divine +illuminations if we affect to believe what we are convinced is untrue? +Would it not be wiser and safer to put all the orthodox Confessions on +the shelf--yes, on the top shelf--and take instead such a simple creed +as this: "We believe the Scripture to be the Word of God." Then, though +we might differ, we would not be afraid to avow, our convictions, and we +would not be accounted heretics. Let the dead past bury its dead. + +There is another serious consideration. When one of the heathen is +converted, especially an intelligent one, how would it do to put into +his hands our orthodox Confessions of Faith? Would he not stumble at the +doctrine of endless torment? He would think reasonably, of course; not +like ourselves who are so dominated by tradition. Then, I say, would he +not stumble? If we tried to substantiate the doctrine, would it not be a +serious impediment to his faith? On the other hand, if we tried to +explain it away, would he not think us a lot of hypocrites? + +Professor Faulkner, of Toronto University, said lately, and I think +truly, that one reason why theology is now under a cloud, is that men +are afraid of heresy. Surely, nothing could be more unfortunate than to +carry this spirit into missions. + +We do hope that the missionary campaign lately launched will have great +success. Only we would like it if it had been launched on a higher +plane. It is worthy of the highest. + +We are often told that there are a thousand millions of heathen; and our +creed teaches us that they are dropping into hell every? day. What could +be so compelling a motive in any missionary enterprise as to save some +of 'them from such a fate? But it is never mentioned. Is it believed? +Certainly, we profess to believe it. But do we? If we do, would it not +be the paramount, compelling motive? But instead of that, the main idea +is to convert the heathen from savagery to civilization. Make them good +citizens--that is the idea. Especially in regard to the influx of +immigrants, there seldom seems to be no higher motive than to make them +worthy of this great country. I have read just now an article in one of +our religious papers, which affects to be very earnest, but to me it +seems a mere outburst of quasi-patriotism. + +Now is it not time to be honest? The trouble is, that men are afraid to +be. We have put the doctrine of endless torment in the Confession, both +of the Methodist and of the Presbyterian Churches, and we are afraid to +go back on it for fear of the pains and penalties of the church. +Moreover, we do not like to confess that for ages we were wrong; and it +seems disloyal to go back on the fathers who framed these confessions. +So we hang on to them in theory, but repudiate them in fact. Is it +not so? + +Now, what is the compelling power in all missionary enterprise? To those +who believe in endless torment, surely the controlling motive is to save +the millions of heathen from such a fate. Both the Presbyterian and +Methodist Churches profess to believe in that doctrine. But the singular +thing is, that in neither church is it preached. The suspicion is, that +it is not believed. And this is more than a suspicion. I myself have +heard no sermon on hell, nor any definite reference to it, since I was a +child. A Methodist minister in Canada, largely in touch with his +brethren, told me lately most positively, that Methodist ministers do +not believe in endless torment. Many Presbyterian ministers with whom I +have spoken take the same ground. + +Now, it is a hard thing to say that a doctrine of such eternal moment is +openly professed, yet inwardly repudiated. But if it were really +believed, would it not be preached--yes, preached morning, noon, and +night? For there are reckoned to be a thousand millions of heathen in +distant lands, besides all the other millions that we have here at home. +So all these heathen are supposed to be dropping by the thousand into +hell every day. And consider; there are a thousand millions of them, and +their number is continually increasing. + +Would it not then be the main incentive to give these uncounted millions +the Gospel, in order to save them from such a doom? There may be other +considerations; but in all consistency, is not this the pressing one? +Yet not once have I heard this matter referred to in any late missionary +address. There was a little spiritual truth in them all. But the chief +motive presented was, to convert the heathen from savagery to +civilization. So the whole performance usually seemed to me not much +more than an exploitation of materialism. + +Then, if ministers do not believe in endless torment, why do they not +say so? I can imagine two reasons. First, as I have said, there is the +fear of pains and penalties. A man may lose his position; and that is a +serious consideration. Then there is an unwillingness to go back on the +fathers who framed these creeds. + +But do either or both of these reasons justify conscientious men in +suppressing a truth of such momentous importance? A thousand times, No! +Candor and honesty first; veneration for the fathers after. Would it not +conduce to real success if this matter were maturely and honestly +considered? It might arouse some amount of disunion and debate. But +would it not lift the whole tone of the missionary movement to a far +higher plane? And might we not believe that it would lead to more +sustained effort, and far greater success? + +At all events, there is one matter well worth considering. How can the +Spirit of Truth lead us into larger visions of Truth if we willingly, +tamper with our most sacred convictions? Let us remember that there are +growing revelations. May we be of an open mind, and so in an attitude to +receive them! + +It does seem to me that much of the activity of the evangelical churches +is in a large measure discounted by this want of candor. If earnest men +only knew how amenable the world would become to the Gospel, and what a +glad day they would usher in when they would candidly renounce the +doctrine of endless torment, I believe the majority would do it. +Surely, this would be one of the brightest days that has ever dawned on +the world. + +Just now I have had a strange experience. On a certain Sabbath morning I +opened the Bible at random at the eleventh chapter of the Romans. That, +you know, is the great chapter about the Restoration of the Jews. I had +read some verses of that chapter, when there flashed on my mind the idea +that here we have a most profound argument for spiritual Restoration. I +had not been thinking at all of Restoration at the time; but here the +subject was forced upon me in quite a new light. As I read on, that +conviction grew. From the point of view of Restoration, the argument of +the apostle seemed coherent, profound, glorious. From any other +standpoint it seemed to me, and had always seemed, a mystery. All +mystery was cleared up now. The Restoration of God's favored people is +clearly foretold; but orthodoxy had never thought of locating the event +in the next life. But it has ever been a great tax on men's ingenuity to +show how the event can occur in this life. For we cannot ignore facts, +and facts are all against such a conception. + +Even if in future generations the Jews who are then living are all +turned to God, as we believe they will, what about the millions and +millions who have died? The enigma receives a glorious solution when we +realize that the future life is to be the time of the Restoration. Oh, +yes; the prophecy will be fulfilled; God's ancient people will be +restored. Divine power and grace are not limited to this short epoch of +time; they are from everlasting to everlasting. Surely, here is a theme +for heaven's eternal songs! + + + + +XIII. + + +PROPHECIES YET TO BE FULFILLED. + +Enlarging Vision--Promise to Abraham--A Host of Similar Promises +--Many of them Not Merely National--Their Fulfillment--Not Limited by +the Short Epoch of Time--The Present Only One Part of the Divine +Administration--Why the Revelation Was Not Given Sooner--Groping in +the Twilight--Growing Illumination--A Time for Everything--Dazzle or +Enlighten--Discoveries in Science and Revelation--Our Slowness in +Receiving Spiritual Truth--Limitations of Great Men. + + +If reason, even when based on revelation, still appears to you a very +fallible guide, will you please take note of some direct promises +contained in revelation itself? And I would ask you to consider how +these promises could ever come true apart from Restoration. There are +glorious promises that are partly or wholly of a local or national +character. These that I shall cite now are not to be so restricted. They +have a far grander sweep and application. No doubt the writers of them +may not have been conscious of their full import. But that is the nature +of revelation. It grows in meaning from age to age. And the noontide +glory of those promises is beginning to break on our larger vision. + +Take the words spoken to Abraham: "In thee shall all the families of +the earth be blessed." To realize that this promise was of no mere +national importance, listen to the way in which Paul applies it in his +Epistle to the Galatians. He says: "The Scripture, foreseeing that God +would justify the heathen through faith preached before the Gospel unto +Abraham, saying, In thee shall all nations be blessed." + +Now has that promise been fulfilled? Since Abraham's time have not +millions and millions of the families of the earth passed out into +darkness unblessed? Other millions of families are passing away now, +without having once heard the Saviour's name. And other millions +deliberately reject Him. Certainly, all these millions are unblessed, In +their case the promise has not been fulfilled. But it will be fulfilled. +Beyond the bourne of time it will come true. This glorious enlargement +of the scope of the promise takes away all difficulty, and fills us with +joy and praise. + +The other passages that I shall quote bear the same way, but we shall +not stay to make any comment on them. I would ask you to think them over +seriously; disarm your mind as far as possible from prejudice; let the +glorious truth prevail. Ponder such passages as these: + +"All the ends of the earth shall see the salvation of our God." + +"As the new heavens and the new earth which I will make, shall remain +before me, saith the Lord, so shall your seed and your name remain." + +"Ask of me, and I shall give thee the heathen for thine inheritance, and +the uttermost parts of the earth for thy possession." + +"All the ends of the world shall remember and turn unto the Lord." + +"All nations whom thou hast made shall come and worship before thee, O +Lord; and shall glorify thy name." + +"All the ends of the earth have seen the salvation of our God." + +"In the Lord shall all the seed of Israel be justified, and shall +glory." + +"I will give thee for a light to the Gentiles, that thou mayest be my +salvation unto the ends of the earth." + +"His name shall endure forever; it shall be continued as long as the +sun; men shall be blessed in him, all nations shall call him blessed." + +"And the angel said unto them, Fear not; for behold, I bring you good +tidings of great joy, which shall be to all people. For unto you is born +this day in the City of David, a Saviour which is Christ the Lord." + +"It is written in the book of the prophet Esaias, All flesh shall see +the salvation of God." + +"Wherefore God also hath highly exalted him, and given him a name which +is above every name, that at the name of Jesus every knee should bow, of +things in heaven, and things in earth, and things under the earth; and +that every tongue should confess that Jesus Christ is Lord, to the glory +of God the Father." + +"Who shall not fear thee, O Lord, and glorify Thy name? For thou only +art holy; for all nations shall come and worship before thee." + +"All Israel shall be saved." + +"And every creature which is in heaven, and on the earth and under the +earth, and such as are in the sea, and all that are in them, heard I +saying, Blessing and honor and glory and power, be unto Him that sitteth +on the throne, and unto the Lamb forever and ever." + +Such are some of the Scripture forecasts of the final day of grace. Men +have tried to confine the realization of such promises to the present +life. But they will not be so confined. The vast scheme of grace extends +far beyond the narrow span of time. Only conceive of the fulfillment of +such glorious hopes as being extended into the next age. Such a prospect +begins to appear to be truly worthy of God. And surely, the news of such +an enlarged scheme of salvation is the most joyful that ever fell on +mortal ears. Men of the most devout and reverent spirit are beginning to +take these larger views. The day is breaking; soon the shadows will +flee away. + +If such promises as we have quoted seem too general, or merely +national, just confine your attention to a few which are evidently of a +far wider scope. + +Christ says he will draw all men to Himself. Then He must do so in the +next life; for certainly He is not doing so now. But His word will +stand. He will do all His pleasure. It is a marvel that the Christian +world has taken so long to see this promise in its glorious fulness. + +In harmony with the statement just referred to, we read in Isaiah that +"he shall see of the travail of his soul, and shall be satisfied." Are +not these wonderful words? How are they to be explained? The travail of +His soul! Who can fathom that abyss of woe? The very words are +suggestive of untold agony. I believe that at the last He touched a +depth of woe which no man or angel has sounded. + +But He shall have a recompense that will satisfy Him. Does not that +point to the salvation of the whole race? Would anything less satisfy +Him? Does He not say that He came to save the world? And will anything +less satisfy Him? Certainly He is not satisfied now. The moiety of +mankind that is saved now, or to be saved to the end of time, will not +satisfy Him. No! His divine love embraces the whole race. + +What then about the uncounted millions who never heard of Him? What +about the millions that are dying now, and that never heard the music of +His name? Is not every one of them in the divine scheme of salvation? +Their time will come. The Saviour's operations are not limited to one +age. His love is from everlasting to everlasting; and so are the means +at His disposal. In this age we see but the beginning of the outgoings +of His grace. We cannot conceive of Him being satisfied till the last +soul of the human race is redeemed. + +I shall not go farther along this line than simply to remind you that it +is written that God will be "all in all." That is a wonderful expression +when we look into it. What does it really mean? Does it not mean that +God will be all in all? That is--He will be everything in everybody. I +take it that this is the real meaning of the words, Everything in +everybody! O mystery of love and power divine! + +I apprehend that the significance of the words "all in all" is not fully +appreciated or understood. See, for instance, the way in which the words +are used in that hymn, "That Christ is all in all to me." + +The words, "all in all to me" seem to be used as an attempt to emphasize +the force of the sentiment, "all to me." That is, He satisfies my every +want. But I apprehend that the words have a much larger meaning than +that. It is not myself alone, but everybody that is concerned here. It +is that Christ is everything to every human soul. Everything that He is, +is made over to everybody. What a glorious expansion of the words! "All +in all;" that is, everything in everybody. Was there ever such an +infinite wealth of meaning packed into a few short words? + + +UNCOUNTED MILLIONS. + +Or, take the message which the angels brought down to earth on the +occasion of the Saviour's birth. They told the shepherds that they +brought good tidings of great joy to all people. What, then, about the +uncounted millions of our race who had departed this life without ever +having heard of a Saviour? If they were either in hopeless torment, or +in extinction, how could the Saviour's coming be good tidings to them? +And what about the millions that were then living in heathenism, and +would die in heathenism? How could the Saviour's coming be good tidings +to them? And what about the millions that are living now, and the other +millions that will be born who will die without hearing of a Saviour? +How could His advent be good tidings to those? And what about the other +millions in Christian lands, who will live and die without any saving +power being brought into their life? How could the Saviour's birth be +good tidings to any of these myriads of our race? + +Only on the theory that the benefits of His coming extend into the next +life, could the words be true. If these uncounted millions are in +endless torment, or if they are annihilated, the words could not be +true. But they are gloriously true if there is a future state of +probation. In that case the benefits of the Saviour's life and death +extend beyond human life to those myriads who never heard of Him here. + + +THE GLADDEST MESSAGE. + +The angels knew something of the glad purport of their words. Likely +they saw this day of grace beyond the bourne of time. I cannot conceive +of any other basis on which the words would be true. It was the gladdest +message that ever fell on mortal ears, if we take it in this wide +application. Likely these angels were able to exult in the prospect of +every human soul being redeemed. + +In harmony with the passage referred to, we have the intimation that +Christ will draw all men to Himself. That promise cannot be restricted +to the present life. Christ has not drawn all men to Himself. He has not +drawn more than a moiety of the human race. But He says He will draw all +mankind. That was the prospect that sustained Him. He had a full view +of all future ages as well as the present; and He knew what means He +would use through all coming time for the accomplishment of His purpose. + +The present is only one small part of His administration. He gives no +hint of the means that He will use in future aeons for the fulfillment +of His designs. That is not for us to know in this life. Indeed such a +revelation would only confuse and bewilder us. For consider how such a +revelation might involve the revelation of a great many other things far +beyond us to understand. + +We are confused enough as it is, with the revelation that we have. +Witness the unfolding meaning of revelation from age to age. We realize +that enough has been revealed to tax the growing powers of the race. How +completely all our thoughts would be drowned if we were given the +programme of the ages beyond. + + +NO SMALLER MEANING. + +No; our Lord does a much wiser and kinder thing. By one simple sentence +he opens the door of everlasting hope. He says He will draw all men to +Himself; but He does not tell us how or when. Those are matters for +faith, not for revelation. We can take no smaller meaning from this +glorious promise, distort it as men will, to make it fit into some +preconceived theory. + +Again, we would enquire, apart from all theories to be sustained, what +is the meaning of those wonderful words: + +"All Israel shall be saved." I know there is a roundabout way of +explaining that statement, apart from the idea of Restoration. But it +seems far-fetched and strained. When once we grasp the theory of +Restoration, the words seem natural and harmonious with the +whole argument. + +We see that such promises cannot refer to the present life. If they do, +what about the Jews of the olden time who lapsed so often into the +grossest sin? What about the tears of Christ over the apostate city? +What about the present condition of that race? Are they saved? No! they +still repudiate the name of Christ. Do they become extinct when they +die? Or do they go into everlasting torment? In either event they could +not be saved as promised. Or will they be restored in due time? On no +other supposition can we conceive of the words coming true. + +To this theory I can conceive of an objection, which at the first glance +may seem a formidable one. It is this: If the theory is true, why did +it not dawn on the world sooner? Especially when we consider what a boon +it would have been to the race, and what a dark mantle of gloom it would +have lifted from the heart of the world, why did God withhold the light +so long? Surely there were saints and seers of the olden time who were +worthy to be media of such a communication. And surely the generations +of the past needed such a spiritual uplift as much as we do to-day. Yet +for ages and ages the revelation was not given. Men had to grope in the +twilight for centuries, until at length the illumination dawned on a few +souls. But the reputed wise men of the world did not hail with joy the +new illumination, but generally treated it as a new presumption. And +however agreeable with reason and with Scripture it may be shown to be, +it will likely not be universally accepted for ages to come. If the +theory is really true, and if it comes from God, the Source of all +light, why was this poor world not blessed with it sooner? + +I say, that objection may appear a formidable one at the first glance. +Let us examine it with all fairness and candor. + +In the first place, I would say that it is not God's way to give us His +revelations all at once. No, not even when He inspires men to write +them. Those revelations have a primitive meaning, suited for men of a +primitive age. But as the ages go on, and men become more developed, +there breaks on them more light from the Word. And that light is +brighter very often than even the original writers apprehended. They +built better than they knew, for they were writing, not for their own +age alone, but for all time. This unique character of the revelation +shows that it is divine. And thus there still "breaks more light from +God's holy Word" as the ages move on. Whether or not, then, we see the +reason of it, we note the fact that it is not God's method to pour the +full flood of His light on the minds and hearts of men all at once. If +we could see no farther than that, we might be content, and reverently +say, "Even so, Father; for so it seemed good in thy sight." + +As an instance of this growing illumination, take the fact that in the +primitive ages there was no clear revelation of immortality. I have no +doubt that men of high spiritual calibre believed it; but the revelation +came to them more directly from the movement of the Spirit, than from +any intimation in the Word. Yea, when men had no Word at all, I believe +there were devout souls who had glimpses, more or less clear, of a +future world. But the mass of mankind, even the religious people of +mankind, had in most instances no such revelation. + +Now if that is true, it becomes less surprising that the most devout +souls have had for so long no conception of Restoration. The analogy of +revelation shows beyond all doubt that Restoration may be true, though +for ages and ages men had no conception of it. Nay, they may have been +students of the Word through all those ages, and yet have been blind to +its higher revelations. That is no disparagement. There is a time for +everything; and there is a time for brighter divine light to break on +the minds and hearts of men. + +Then it may be supposed that if further divine light were to be given, +God would have chosen more worthy mediums for communicating it. But as a +rule, it is not through the great and the learned that revelations +generally have come; but rather through the humble and comparatively +obscure. This is God's way. He may choose what media He will as well as +what time He will. We read that "God hath chosen the foolish things of +the world to confound the wise; and God hath chosen the weak things of +the world to confound the things that are mighty." And He did the same +thing long ago in giving a written revelation to the world. Some of the +writers were noble and learned, while others were illiterate and +obscure. So it is no disparagement to this larger view if it does not +come to us through what the world calls respectable channels. + +Then it may be noted that truth was given to men as they could receive +it. To reveal the whole truth in an obscure age would dazzle more than +it would enlighten. God knows men's capacity for receiving truth; and He +adapts His communications accordingly. Jesus could say to His disciples, +"I have yet many things to say unto you; but you cannot bear them now." +And, by His Spirit He has been saying those "many things" ever since, as +men could receive them. It was a great thing for His disciples to have, +for instance, such a clear vision of immortality as they certainly had +when Christ ascended on high. That was enough along that line for the +time; but now there is breaking on our hearts the larger view of +Restoration. + +Yes, and we might have had that glorious truth much sooner, if we had +not grossly lapsed into sin, and so obscured heaven's light. The fact +is, that in the early centuries of the Christian era the larger view was +accepted freely. But by and by the church of Rome invented the dogma of +eternal torment for its own gain; and that is how we came by our evil +heritage. So that in this matter we have lapsed from our early faith; +and a sad, sad lapse it was, entailing untold mourning, lamentation, +and woe. + + * * * * * + +But it is a glorious truth that men with the utmost limitation can be +used of God for the highest ends. Elsewhere I cite the case of the +Apostle Peter in this regard. He could be used for the conversion of +three thousand men by means of one sermon; and later the conversion of +five thousand men; and yet he did not believe that the Gospel was +intended for the Gentiles as well as the Jews. It is a marvel of divine +wisdom and grace that such a poor instrument could be used for such a +glorious work. And we have seen the same principle at work in our own +time. If Restoration is true, yet men who believed in endless torment, +and counted it a prime article of the orthodox faith, were, +notwithstanding, the very salt of the earth, and were used of God in +conserving and disseminating the limited truth which they knew. I say, +that is a marvel of divine grace and condescension. + + * * * * * + +We see the same principle also in the domain of Science. Let us not +forget that all truth--whether spiritual or scientific--is a revelation +of God. When we make a discovery in either realm--or perhaps I should +say when a revelation is made to us in either realm--like Kepler we are +really "thinking God's thoughts after Him." These very thoughts were in +God's mind, else they could not be in ours. What we do know is often +associated with a vast field of the unknown. + +And how slow we are to learn. Just think of a few of the discoveries--or +revelations--of late years. And for ages and ages past, men were in +total ignorance of these things, though they were close to their hand. +Is it not very suggestive of how little we know yet of the truth in the +spiritual domain, to be unfolded to us in due time? + +I say, just think of a few of the scientific discoveries we have made of +late years. I need not stay to note the wonderful developments in +surgery and medicine. They may be regarded as commonplace now; but every +one of them was a discovery. Think of the discovery of how to use steam, +and all that the discovery has led to. Allied with that, think of the +immense quantities of coal we burn, and only extract a small percentage +of its heat as yet. One of these days there will likely dawn on some +mind the correct way of using it, and then what a revelation. Think of +the tar evolved in the process of making gas, that lately went to loss, +and that is now used in dyeing. Think of the telephone wire, and more +lately the telephone without wire. Think of the heat, light and power +evolved from electricity. Think of the inventions and discoveries that +we read of almost every day. The by-products that are now a source of so +much wealth and comfort, were not dreamed of a few years ago. Do we not +see here how little we know, even in the domain of Science? + +And is it to be supposed that in the spiritual realm there is not much +more to learn? Our special affinity is for things material; yet in this +domain we are only in our infancy. How much more is it so in things +spiritual. Surely it does not become us to balk at a new revelation. + +In justice, however, to our backwardness in receiving any new spiritual +truth, there are some explanations. I have referred to our special +affinity for truth that relates to things physical. We have a +corresponding slowness to apprehend spiritual truth. But in addition to +this, we have to note that the truth in reference to material things is +usually subject to demonstration. We can see the thing actually done. It +is an absolute certainty; there is no room for doubt. In regard to +spiritual truth it is different. "The kingdom of heaven cometh not with +observation." There is no demonstration. The truth is apprehended by +faith, sometimes aided by revelation, or reason, or intuition, or spirit +revelation. This is where sin has obscured our spiritual vision; and +often we are still made more blind by our material employments +and pursuits. + +It is not surprising then that we are slow to take up a new spiritual +idea. And we ought to be slow, lest we imbibe error in the guise of +truth. But at the same time we ought to keep an open and receptive mind, +believing that there are vast and high domains of truth yet unrevealed. + +In this regard how sad it is that some of the brightest lights that +ever illuminated the world were clouded all their days by inherited +errors. Take Luther as an example. For years and years he was haunted by +the dread of eternal reprobation. And so it has been with thousands and +thousands more of the devoutest and sincerest souls. Oh, if they had +only known that there is no such thing as eternal reprobation! + + + + +XIV. + + +TESTIMONY OF SCRIPTURE. + +The Unrevealed--Scripture and Reason--Bishop Butler's Dictum +--Reverence of Kepler--Moral Courage of Sir Oliver Lodge--Increase of +Laxity--The Spirit's Almighty Power--Supreme Authority of Scripture +--The Proper Sphere of Reason--Fate of the Heathen--Singular Reserve +of Preachers--Sin is Abnormal--Union of Divine Power, Wisdom and Love +--Reasonableness and Harmony--A Multitude of Scripture Promises +--Discipline Instead of Eternal Torment--Dr. Funk's View--The Great +Panacea for Unbelief--Ingersoll--No Divine Failure. + + +Some have a belief that on topics that are unrevealed we ought to be +reverently silent. On certain subjects that may be the correct attitude. +"Fools rush in where angels fear to tread." But though there are many +cases in which we cannot attain to certainty, we may perhaps attain to +probability, and a high degree of probability. In many cases that is +sufficient; often it amounts to moral certainty. As Bishop Butler says, +"Probability is the very guide of life." + +With the best use that can be made of Scripture and reason, there are +many topics on which we shall not attain to absolute certainty. But if +we attain to probability, we have made a great advance. Moreover, the +probability of this age may be the certainty of the next. + +Besides; it would argue a very unworthy belief in the goodness of God, +to refrain from investigating the domain of truth so far as we can, lest +unhappily we should have to discount the forces that make for +righteousness. + +Religion and science should be united in this search for truth. And we +are glad to see that some of the foremost exponents of scientific truth +have this idea. As Sir Oliver Lodge says, "It is the duty of Science to +examine even into the domain of religion." In fact, Science is religion +when its discoveries, as in the case of Kepler, are recognized as the +thoughts of God. Another scientist has truly said that "the highest +science is the highest religion." + +I think it is worth while to quote the noble words of Sir Oliver Lodge +in this connection. He says: "If we refrain from examination and enquiry +for no better reason than the fanciful notion that perhaps we may be +trespassing on forbidden ground, such hesitation argues a pitiful lack +of faith in the good-will and friendliness and power of the forces that +make for righteousness. Let us study all the facts that are open to us +with a trusting and open mind, with care and candor, seeking the +verification of all our speculative hypotheses, and with slow and +cautious progress making good our steps as we proceed. Thus we may hope +to reach out further, and ever further, into the unknown, sure that as +we grope in the darkness we shall encounter no clammy horror, but shall +receive the assistance and sympathy which it is legitimate to symbolize +as a clasp from the hand of Christ Himself." + +But it may be claimed that it is inopportune to discuss this question of +Restoration at the present time. It may be thought that the very +statement of it may lead to greater laxity of faith and morals. If there +are any legitimate grounds even for doubting the doctrine of eternal +torment, will not the lingering doubt of many be confirmed? There are +those who doubt or even deny eternal suffering, simply because it is +more comfortable to do so, and without once appealing to the authority +of Scripture or reason in the matter. If the question is allowed to be +one of reasonable debate, will not that attitude be confirmed? +Especially when the doctrine of endless suffering has so long been +recognized as the orthodox doctrine, will not any apparent going back on +that doctrine seem a justification of disbelief in what is really +evangelical? And thus might not the very opening of the question be a +serious injury to some? + +While it is freely admitted that there is a degree of justice in this +plea, there are certain considerations that must not be lost sight of. + +There is first, the sacredness and the safety of truth. Whatever is the +truth in the case must be discovered if possible, and defended at all +hazards. Our Lord's prayer was, "Sanctify them through thy truth," So +truth has a sanctifying power. It may be pleasant or unpleasant in the +discovery, but is beneficent in the long run. We are not to shrink then +from the discovery of it. We are to search for it, as for hidden +treasures, whatever prejudices and errors it may overturn. It is of God, +and is certain to triumph in the end. And it can issue in no ultimate +evil, but in everlasting good, despite all our fears. + + * * * * * + +Then in this case, we are contending for a truth which brings +unspeakable glory to God. As the matter appears to me, His wisdom, power +and love, are exalted above all conception. If there were nothing else, +this would be a strong argument for the theory we are trying to defend. + + * * * * * + +Further; we see here a most worthy effect of the Saviour's Atonement. He +is the "Saviour of the World," not in name only, but in fact. According +to the old theory, He was actually the Saviour of but a few of the human +race; the rest were committed--and ordained--to everlasting torment. Now +He is recognized as the "Saviour of all men," even the worst. Can you +conceive of any less result in which He would "see of the travail of +his soul, and be satisfied?" + +Then further; the Spirit's almighty power would be vindicated. The old +faith taught that He moves on the hearts of men, but not in every case +with the intention or desire to compass their salvation. We believe, on +the contrary, that He has the desire and the power to break down all +opposition, and to carry captive the most stubborn will, without doing +any violence to our freedom. We do not know how this is effected, but we +see cases in which it is effected. And we can forecast the day when He +will triumph over all opposition. The very prospect of it fills us with +wonder, and love, and praise. + +And in the meantime, what a funeral pall is lifted from the heart of the +world! It is a sad world, and I believe chiefly because the belief in +reprobation has so long and so widely prevailed. But when there dawns +upon our faith the prospect of the whole human race being yet redeemed, +what a world of gladness this world becomes! + +When such considerations as these have their due effect upon us, +objections to the discussion of this great question will have less +weight. We shall rejoice instead, if the larger view carries our inmost +and most sacred convictions. Our appeal is to the Scriptures, and to +the precious gifts of reason, and of human feeling, no less +divinely given. + +We accord the supreme authority to Scripture; but there is also an +appeal to reason. Even here some find differences of opinion. Some will +reason from the nature of sin, and what is its desert. Others will +reason from the character of God, and the end of divine government. +Others, again, will claim that self interest so warps our judgment in +the case, that our finding is almost sure to be partial. Still others +will claim that the whole matter is too high for us, and refrain from +entering upon it, or else take what they judge to be the plain meaning +of Scripture, or fall back on the view that has prevailed. + +I reverently think, that reason has a legitimate field here. Of course +reason ought to be exercised with great caution on such a subject; and +we ought ever to hold ourselves ready to revise our opinions, to be in +harmony with the advancing light of Scripture. + + +THIS DIVINE LIGHT. + +In the Scriptures we have a revelation of God's character, so far as we +can receive such a revelation. We can also form some ideas of His law, +and the potentiality of His wisdom and love. We have besides a +revelation of the nature of sin, and can have some idea of what it +deserves. Moreover, Christ is "the true Light that lighteth every man +that cometh into the world." When we are illuminated with this divine +Light, submit all our opinions to the Word of God, and are raised to an +impartial plane of judgment, I reverently think we may and ought to make +some intelligent forecast as to the suffering of the next life. In fact +we have not the option of remaining entirely without ideas on a subject +that so vitally concerns ourselves. We must project our thought at times +into the future, and form some ideas, more or less concrete, as to what +is in store for the race. + +It seems well, therefore, to use reason and revelation conjointly, so +far as they will carry us. And while not dogmatic, we ought to remember +Bishop Butler's dictum, that if two views are opposed, and one is even a +little more probable than the other, we ought to embrace it as though it +were clearly demonstrated. Along the same line Mr. Gladstone says: + +"The free development of conviction is, upon the whole, the system most +in favor both of truth and of charity." + + * * * * * + +I am very far, therefore, from jumping at new conclusions, especially on +a subject of such tremendous solemnity. But I feel that we should keep +our minds and our hearts open, realizing how little we know yet of God, +and of His illimitable dispensations. Especially should we hail with +thankfulness any gleam of light on the awful darkness that has so long +brooded over the destiny of by far the largest portion of mankind. + +The eminent Dr. Funk, who is well known to be a profound thinker on such +matters, writes me as follows: + +"What is called 'Eternal Fire,' or 'Eternal Punishment,' it seems to me, +may mean simply, that long continued suffering, both negative and +positive, which wilful imperfection brings. It does not seem to me that +the time can ever come when the Everlasting Father will abandon His +child that He has created. No; it is infinitely less likely that He +would do this than an earthly parent. Christ has said that the good +shepherd will leave the ninety and nine, and continue to search until he +finds the missing lamb." + +In marked contrast to such an idea just ponder for a moment some of the +doctrines of the Calvinistic theology. To get a realistic idea of the +matter, think of God bringing into the world one soul whom He destined +for everlasting torment. That is no overstatement. For if there was no +Atonement of Christ for that soul, there could be no possible escape for +it. That soul was doomed from all eternity to everlasting fire. Yet the +advocates of that thought will tell you that the Atonement was +sufficient for all, and adapted to all. Moreover, they will tell you at +the same time that God is Eternal Wisdom and Love! Could you conceive of +a greater contradiction? + +It is no wonder that on this topic there has been a singular reserve of +late years. It would appear that preachers are undecided as to what +stand they ought to take; and so they usually say nothing definite on +this momentous question. To a candid mind it must appear a strange thing +that the question is so dormant. A more vital question could hardly be +conceived. Yet hundreds of books are written, and thousands of sermons +are preached, and the question is hardly touched. Will the impenitent +have any suffering in the next life; and if so, of what kind, for what +purpose, and of what duration? + +Almost nothing is advanced on such all-absorbing topics. We hear +sometimes of the wrath of God in a very general way, which really has +little meaning, so long as no hint is given as to what that wrath +consists in. And we hear a great deal about opportunities in life being +missed, without any specific intimation of the consequences. + +Do men really believe In future punishment at all? If they do, why do +they not say so? Surely the subject is no trifling one that can be +passed over smoothly. Is it not a matter of the most paramount, eternal +interest for a man to know whether he is passing in a few brief years +to extinction, or torment, or to a process of reformation? This would +seem to be the question of all questions. And yet it is passed over +Sabbath after Sabbath almost in silence. + +And when we think how any clear cut conviction might affect a man's +character and life, we are surprised that conscientious men can treat +the matter so coolly. Is it because they are in a state of transition as +to which is the correct theory to be proclaimed? In that case, we could +understand their hesitation. But surely such uncertainty ought to be +acknowledged. But it is not confessed. It is a question if even a +discussion of the different theories would not be better. Such a +discussion would be likely at all events to keep men awake, and perhaps +arouse their concern. + +Especially on the relation of this subject to missions, there ought to +be some definite statement. At the present time there is a great revival +of interest in missions. But there is a marked lack of direct incentive. +What are the heathen to be saved from? Is it from endless torment? +Certainly that is not believed. If it were, we would move heaven and +earth to save even one of them from that fate. Is it then from +extinction? Such a claim is never definitely put forward. Then is it +from the suffering incident to reformation? No one speaks of that. +There is no definite incentive urged to impel men to sustained and +eager missionary enterprise. + +Hence we fear that missionary enterprise will wane. There is a general +idea of saving the heathen; but from what? There is no definite idea; at +least none is put forward. I think there ought to be a brotherly +conference, composed of men holding diverse views on this subject, that +if possible some unanimity might be arrived at--some definite issue that +would be fearlessly outspoken, that would be a real and compelling +incentive. + +It may be said that certainty cannot be arrived at, and that therefore +silence is better. That may well be doubted. Certainty in general is not +likely to be attained all at once. There will first be a period of +inquiry. What saith the Scripture? What saith reason? And what saith our +own instinct? Then there will be a period of probability. After that +there may come a time of certainty. The fact that unanimity of view may +not be attainable at present is no good reason for treating such a +momentous topic with silence. I reckon that he does a service to mankind +if he contributes anything to the solution of this great question, even +if by so doing he stirs up opposition. Surely at this late day we ought +to be able to say something definite about men's eternal destiny. + +The soul has naturally a strong affinity for truth. Hence there is +nothing more demoralizing than any sustained attempt to believe that +which does not commend itself to our most sacred convictions. Far better +it is to be honest and sincere, even though that may involve temporary +error. I believe that to the devout and enquiring soul the truth will be +revealed in due time. It is to the upright that there ariseth light in +the darkness. + +Colonel Ingersoll was not so deficient in honesty and candor as is +usually supposed; but, combined with an unfortunate early training, the +issue in his case was disastrous. A noted clergyman was on confidential +terms with him, and on one occasion Mr. Ingersoll told him the secret of +his infidel opinions. He said he was early taught that God elected a few +of the human race to eternal glory, and that the vast remainder He +decreed to everlasting fire; "and," said Mr. Ingersoll, "I determined to +hate Him." "If I believed that," said the clergyman, "I would hate Him +too." So, on the day of final account, there may be extenuations that +will surprise us. + +Let it not be supposed that I have any sympathy with Ingersoll's infidel +views. On the contrary, I abhor them. Some years ago I gave a series of +Sabbath evening talks on Ingersoll and his opinions; and there was a +large attendance of the class of men that I wished to reach. I cannot +but think that the travesty of divine truth that has so long prevailed +in the guise of orthodoxy, is responsible to a large extent for the +practical infidelity that exists in the Christian world to-day. + + * * * * * + +It is all very well for men to speak of the final reign of grace; and +some are very eloquent along that line, never turning their eyes +backward on the uncounted millions of the past who lived and died in +heathenism. What has become of them? That is the question; and it calls +for an answer that as Milton says, will "justify the ways of God +to men." + + * * * * * + +There are a number of propositions which I would try here to state with +all clearness. We have casually glanced at some of them; but I think it +will conduce to clearness if we present them statedly and group +them together. + +First: "God infallibly accomplishes everything at which he aims." + +These are the words of an orthodox divine. I think they will commend +themselves to our judgment at once. But the divine in question never +thought his dictum would be given such a wide application. The +application is this: Surely God "aimed" at making every man immortal; +but in that case there could be no extinction. And surely God "aimed" at +making every man happy; but in that case there could be no endless +torment. On this basis, therefore, both extinction and endless torment +are impossible. What remains then but Restoration? + +The second proposition is: That sin and suffering are abnormal +conditions in God's universe; and that therefore they cannot be +everlasting. If this theory is correct it would rule out +endless torment. + +Then again: It is conceivable that temporary sin and suffering may be +necessary factors in God's righteous government. + +This theory would explain why sin and suffering are permitted for a +time. + +Again: Infinite holiness will do away with sin, and infinite love will +do away with suffering, as soon as perfect righteousness will permit. +Thus we believe that when sin and suffering have served their purpose, +they will be eliminated. + +Further: There is no sin that infinite holiness, infinite power, +infinite love, and infinite wisdom cannot subdue, without impairing the +freedom of the offender. + +This idea makes it credible that the worst of mankind will be reclaimed. + +Finally: The fact that God is love will induce Him to place all His +creatures in conditions of happiness as soon as that can be done in +conformity with wisdom and righteousness. + +I would ask you to revolve these propositions through your mind very +seriously. See if you can find a flaw in any of them; and conceive if +you can, of any reasonable theory whereby any of them may be +controverted. + +I would conclude this part of our subject by citing some passages of +Scripture. The references in some cases may have a more limited and +restricted meaning; but they all tend in the same direction. There are +certain stars which, seen by the naked eye, are single, but when +observed through a telescope are seen to be double stars. Being of the +same appearance, and lying in the same direction, they are fused into +one, though there may a vast space between. + +It is so in many passages in the Word of God. They have a double +meaning; one nearer, and one more remote. Events are foretold which are +realized in part in this life, and fully in the life to come. The fact +is, that in many cases we have to take in the future life in order to +understand the reference at all. It has been too much our habit not to +look for definiteness and accuracy, because we imagined the events must +find their fulfillment in the present life. But When our outlook goes +beyond this life, we see a reasonableness and harmony that we did not +see before. + +This will be apparent in some of these passages. And it will help our +interpretation very much if we only remember that the whole span Of time +is but a passing epoch in the divine administration. + +Here then are some passages; and there are many more of similar tenor, +which we would do well to ponder. + +"In thy seed shall all the families of the earth be blessed." + +I would just enquire: How can such a promise as that be fulfilled within +the span of time? _Not_ for about two thousand years was the divine seed +of Abraham born, when the promise was given. Meantime thousands and +thousands of the families of the earth went out of this life in sin and +darkness, without having so much as heard the Saviour's name. It is now +nearly two thousand years more, and the human race has much increased; +millions and millions more of the families of the earth have come and +gone; and in their case the promise has not been fulfilled. And be the +ardor of missions what it may, uncounted millions more of the families +of the earth will never in this life so much as hear of the blessing +through Abraham's seed. Is it not inevitable that we must take into our +view the possibilities of life to come? The promise will be fulfilled +then. "All Israel shall be saved." + +I will not stay to make any further comments on the passages I would +submit. Let them speak for themselves. + +"He will swallow up death in victory; and the Lord God will wipe away +all tears from off all faces." + +"And the ransomed of the Lord shall return, and come to Zion with songs +and everlasting joy upon their heads; they shall obtain joy and +gladness, and sorrow and sighing shall flee away." + +"Israel shall be saved in the Lord with an everlasting salvation." + +"I have sworn by myself, the word is gone forth out of my mouth in +righteousness, and shall not return, That unto me every knee shall bow, +every tongue shall swear." + +"The Lord hath laid on Him the iniquity of us all." + +"He shall see of the travail of His soul, and shall be satisfied." + +"His name shall endure forever; his name shall be continued as long as +the sun; and men shall be blest in him; all nations shall call +him blessed." + +"Have I any pleasure at all that the wicked should die? Saith the Lord +God; and not that he should return from his ways and live?" + +"For if through the offence of one many be dead, much more the grace of +God, and the gift by grace, which is by one man, Jesus Christ, hath +abounded unto many." + +"For as by one man's disobedience many were made sinners, so by the +obedience of one many shall be made righteous." + +"Where sin abounded, grace did much more abound." + +"He that spared not his own Son, but delivered him up for us all, how +shall he not with him also freely give us all things?" + +"And so all Israel shall be saved." + +"That was the true Light, that lighteth every man that cometh into the +world." + +"For God sent not His Son into the world to condemn the world, but that +the world through Him might be saved." + +"And I, if I be lifted up, will draw all men unto me." + +"Who will have all men to be saved, and to come unto the knowledge of +truth." + +"Who gave himself a ransom for all to be testified in due time." + +"But we see Jesus, who was made a little lower than the angels for the +suffering of death, crowned with glory and honor; that he by the grace +of God should taste death for every man." + +"And he is the propitiation for our sins, and not for ours only, but +also for the sins of the whole world." + +And God shall wipe away all tears from their eyes; and there shall be +no more death, neither sorrow, nor crying, neither shall there be any +more pain; for the former things are passed away. + +Thus we have quoted some of the words of revelation that are manifestly +opposed to the idea of eternal torment. + +To be sure, there are Scripture statements that are difficult to explain +on this basis; but their import is generally more or less obscure. On +the other hand, there are statements so favorable to the idea of +Restoration that their meaning can hardly be mistaken. And always +remember this,--that this question is not one for absolute +demonstration. It is a question, rather, as to which view is more +consonant with reason and Scripture. We are not to suspend our judgment +until the matter is proved beyond the shadow of a doubt. We do not act +so in other matters. If we did, we should have few earnest convictions +on any subject. It is sufficient if a certain view is more probable than +another. In that case, according to Bishop Butler's dictum, we should +believe it as though it were demonstrated. In this particular case, +though the question is beset with a great deal of mystery, as we might +expect, the theory of discipline is far more agreeable with Scripture +and reason than that of everlasting torment. + +The great panacea for unbelief is a larger view. We have to take in the +future, in order to see the rounding out of God's great plan. 'An +edifice may be hideous if seen from the rear, and incomplete. But wait +till it is finished, and then view it from some vantage ground in the +front, and its noble proportions and beauty are appreciated. So it is +with the divine plan. We see but a part of it now, and the lower part. +But bye and bye it will be complete. Then-- + + "Ye good distrest! Ye noble few + Who here unbending stand, beneath + Life's pressure--bear up yet a while, + And what your bounded view deemed evil + Is no more, the storms of wintry time + Will quickly pass, and one unbounded spring + Encircle all." + +In the various passages that I have quoted we cannot but discern three +great universals that involve each other. To these three universals all +Evangelical Churches are tending. They seem to me to include what is +really vital to faith and hope. The great universals are these: + + Universal Love; + Universal Atonement; + Universal Salvation. + +The first is accepted nominally by all; but how the first can be +intelligently received, with a supposed limitation of the second, is +hard to see. It is admitted that on the part of God there is universal +love for all his creatures; it is admitted that this love expressed +itself in Atonement. It is further admitted that this Atonement is as +suitable for all as it is for a part of the race. Yet for ages it has +been claimed that the Atonement is not divinely intended for all. How +universal love, united with infinite power and infinite wisdom could act +in this way is to me an everlasting mystery. So absurd does this +position now appear, that a majority of the churches idea--perhaps +unconsciously--with a decision and force not warranted by the original. +Therefore I think I am justified in laying no great stress on passages +of such doubtful meaning. It seems to me more honest and candid to wait +for greater unanimity. + +On the other hand, the passages that I have cited in favor of +Restoration are in most cases so plain that they can hardly even be +tortured into giving an uncertain sound. Take for instance, the passage +in relation to the extent of the Atonement. "He is the propitiation for +our sins, and not for our sins only, but also for the sins of the whole +world." "We see Jesus, who was made a little lower than the angels for +the suffering of death, that he by the grace of God should taste death +for every man." "The Lord hath laid on him the iniquity of us all." +There is no uncertain sound there. + +To me it is a marvel how men could accept and defend the doctrine of a +limited Atonement, in the face of such clear statements. If such a +course was taken in order to uphold a certain system of theology, it +ought to be an everlasting warning to theologians not to make their +systems of theology too complete. When we come to realize how little we +know of God's plans and purposes, we shall see that completeness is +entirely beyond us. + +Then with such clear statements of a universal Atonement as I have +quoted, take that dictum to which I formerly referred, and which I think +none will dispute, that "God infallibly accomplishes everything at which +he aims." Put the two things together, and what do they amount to? Do +they not give us a certainty of Restoration? For if God gave His Son in +order to make provision for all mankind, He surely desires the salvation +of all mankind; and if God thus "aims" at the salvation of all, will He +not accomplish it? If we had no hints whatever as to how that is done, +either in this life or the next, we might rest on the assurance; it will +infallibly be accomplished. + +And then we have such a revelation of the character of God that we could +expect no less. He is infinite Wisdom; He is infinite Power; and He is +infinite Love. Put those three things together, and what will they not +accomplish? Think the matter over for awhile. Can you imagine any +consummation less than the final salvation of all? + +That divine wisdom, divine power, and divine love can compass nothing +better than endless torment, is almost unthinkable. And if such an +ultimatum could be thought of as a possibility, then I would humbly ask: +Is such a consummation worthy of God? And I would ask also: What would +be the practical benefit of it? Would it not be a reflection on love +and power that are infinite? + +To think that man was made in the divine image, and had within him the +potentiality of attaining to absolute perfection and blessedness, but +that his career has culminated instead in the character of a demon, and +the suffering of endless torment! Is it possible to believe that the +divine administration could be such a failure? + +This is no exaggeration Men believed, or tried to believe, that for +certain persons of the human race there was no possibility of a +different fate. They might say it was possible because they did not know +who was elected and who was not; and that they did not know for whom +Christ died, and for whom He did not die. Therefore, they might argue +that all men had a chance. No; they had no chance if the secret divine +intention was against them. + +Away with all untruth and misrepresentation. How much better, and how +much more in keeping with the divine character, and the divine +revelation to say, without any halting or doubt, that God loves every +man whom He has made; that He has provided for every man's salvation; +that if men do not accept the provision they will suffer; but that God +will triumph in the end, and that divine love will win. Surely, that +would be a Gospel indeed for our poor sin-stricken world! + + + + +XV. + + +TESTIMONY OF REASON. + +Divine Gift of Reason--Its Proper Sphere--No Dogmatism--Is Sin an +Infinite Evil?--Infinite Penalty Impossible to Be Rendered--Justice +Can Delay--Good Cannot Perish--Testimony of Dickens--Endless +Punishment Increases Moral Evil--The Divine Character Never Changes +--Time But a Short Epoch--Our Capacity of Development--Salvation of +Infants--The Insane--Imperfect Christians--Their Destiny--Good +Unchristian Men--Where Will They Go?--"All Souls Are Mine"--Worth +Preserving--Fate of the Heathen--Reclaimed in the Next Life--Human +Freedom Never Destroyed--Provision for All--A Dreadful Hymn--Divine +Sacrifice not in Vain--Bringing Good Out of Evil--Final Triumph of +Goodness--Sin Is Abnormal--Will Therefore Cease--Law of Gradual +Change--Sins of the Mind--The Race Might Easily Have Been Intercepted +--Endless Torment Cannot be Believed--The Mind's Affinity for Truth +--True Punishment Is Reformatory--Alleged Divine Cruelty--Agony of +Eternal Separation--All Are God's Own Children--The Universal Call +--No Design of God Can Fail--Ingersoll and His Shafts of Ridicule +--Incentive to Good Works--Unfathomable Divine Love--"Joy Cometh in +the Morning." + + +It may be said that we are dealing here with matters that are entirely +too high for our reason. Let it be remembered that we absolutely bow to +revelation. Yet we are not to stultify our reason. It is not out of its +sphere in dealing with such high themes. Our reason is a sacred gift +from God; it is to be used for His glory. Formerly, it was deemed almost +sacrilegious to allow reason to intrude into such a sacred domain. That +was surely an unworthy mistake. We may and ought to be humble; but we +have minds to think as well as hearts to adore. + +It may be well, therefore, to present, in as condensed a form as +possible, some considerations founded on reason, in support of the idea +of Restoration. And, forasmuch as many of these ideas may or may not be +familiar to you, I would ask you to ponder each of them separately. They +do not all profess to be conclusive, but I think some of them are nearly +so; others are strongly suggestive. As I have said, the question is, not +which theory is absolutely demonstrated, but which is most in accord +with reason and revelation. + +I would like to say that I abhor any appearance of being dogmatic; but +the mere statement of an argument almost necessarily induces dogmatism +in some degree. At any rate, it is well to have a reasonable and +candid mind. + +I think, then, that what has been advanced will make you seriously +reflect. Give the matter time, and thought, and prayer; and I think you +will have a larger vision of the truth, and a higher hope for our poor +lost race. To be sure, we are but groping in the twilight as yet. Yes; +but it is the twilight of the eternal morning! + +The Principal of a theological college once said to me, when I asked him +if a certain topic was a proper one for discussion: "If you have a +reverent mind, you can discuss anything." + +A few abstract propositions might first be stated. The orthodox doctrine +is, that sin is an infinite evil, and that therefore sin calls for +infinite punishment; but that as man is a finite being, he cannot render +infinite punishment in degree; therefore he must render it in duration; +hence there must be eternal suffering. + +To this it may be replied, in addition to what I said before, that if +sin is an infinite evil, there could be no aggravation of it; for +nothing that is infinite can be increased, but we know that aggravations +of it are possible; hence the necessity of eternal punishment does +not follow. + +Then, if suffering is infinite in duration, would not the mildest form +of inconvenience suffice? For infinity has no end. Therefore the sum +total of suffering of any degree would be infinite in amount. Hence, +there would be no need of torment. + +Further, if unforgiven sin entails a penalty of infinite duration, the +penalty could never be rendered. For infinite duration has no end. +Hence, if the suffering were prolonged through countless aeons, there +would still be countless aeons to come; and when these would have run +their course, we would only be at the portals of eternity. Therefore, as +the supposed penalty involves eternal duration, it is plain that it +never could be rendered. Hence, in all justice, no punishment whatever +need be exacted, for we are as near to the complete rendering of it now, +as we ever can be, if it be of infinite duration. On that showing, +divine justice would never be satisfied. + +Again: If justice calls for eternal punishment, how is it that justice +can delay the punishment? But it does delay. Does not such delay reduce +by so much the term of punishment? But somehow justice can wait. Now if +justice can wait for an hour, why not for a day, and why not for a year, +and why not for a thousand years, and why not for ever? On this +principle we fail to see why there need be eternal suffering. + +Then there is the idea that nothing that is really good ever perishes. +Scientists and moralists generally agree in this. It is a wholesome +instinct, which commends itself at once to every wholesome mind. As +Dickens says:--"There is nothing innocent or good that dies and is +forgotten; let us hold to that faith or none." But how does such an idea +comport with that of eternal torment? It is admitted that many men who +are not Christians, have yet a great deal of good in them. Is that good +to be preserved or destroyed? No surer way could be taken to extinguish +it than to consign such persons to everlasting suffering. Not only would +the good in them be speedily extinguished but the evil would be +intensified beyond all calculation. And I think such effects are +reckoned upon, and expected, by the advocates of eternal torment. What a +burlesque that seems to be on the beneficent purpose of God. Far easier +is it to believe that a state of education and discipline is ordained, +whereby the good that God Himself has created will be conserved and +expanded forever. + + * * * * * + +In this connection it is well to remember that God is ever the same. His +dispensations may change; but He changes never. If He is love, and +power, and pity, and wisdom now, He has the same qualities from +everlasting to everlasting. Some appear to think that for the present He +is exercising forbearance and patience; but that when eternity dawns He +will proceed to stern justice and relentless vengeance. No; God is love, +power, wisdom, justice, for evermore; and His infinite resources He will +ever use for the holiness and happiness of His creatures. If we would +keep this fact steadily in view, we would be slow to believe that He has +nothing better in reserve than eternal torment for the most +incorrigible of mankind. + +Along with this let us remember that God's operations are not confined +to the brief span of time. These few fleeting years are a very short +epoch in eternity. Here we see but the beginning of His plans; in the +next life we may see the fruition of them. But we may believe they will +unfold along the same lines. What is grace now will be glory then. What +is limited now we may well believe will then be universal. + +Consider also the wonderful capacity of development with which we have +been endowed. We are really made in God's own image, both mentally and +morally. In this world of sin and toil and sorrow we almost forget our +divine birthright. But when sin and toil and sorrow are done away, what +amazing strides we shall make, and to what intellectual and spiritual +heights we shall soar. And is it to be supposed that having made us with +such capacities, God has no better use for us than to be cast out of His +presence eternally, and that we shall become demons? Surely infinite +love and power have something better in store. + +Did I say power? Yes, power, with infinite love and wisdom behind it. +What will this triumvirate of infinities not accomplish? The power of +God in the material world gives us a strong suggestion of His power in +the moral world. Can we then think of such an utter failure as eternal +torment as being the ultimate doom of the creatures that God has made in +His own likeness? + +Another consideration is this, that there is some way of salvation +provided for infants. That is acknowledged now on all hands. Time was, +and not so long ago, that it was accounted very orthodox to say that +there were infants in hell "not a span long." But it is not so now. It +is admitted that by some unknown process all infants are saved. Now if +there be a method of saving infants, is it so hard to conceive that +there may be a method of saving adults? To be sure, the adults may be +great sinners, and so the process may radically differ. But the minds of +very young infants are a perfect blank at first, and so every idea that +they require to fit them for the better world has to be communicated. So +there must be some process of education. It is easy then to conceive of +a process of education for adults, combined of course with such +discipline as each case may require. It is reasonable to conceive that +some will pass through that intermediate stage without any suffering, +except such as may come with larger visions of truth. It is equally +conceivable that others will endure pains and penalties unspeakable +before they yield. But they will yield at length; divine love +will conquer. + +Let us also think of this, that this idea of Restoration solves the +difficulty as to the insane. Where do the insane go after death? So far +as we can see, they are not fitted for either world. But when they +regain their right mind, and are put through a process of education, and +perhaps of discipline, they will be prepared for the world of bliss. In +no other way can we imagine a solution of the difficulty. + +The same argument applies to most, if not all, Christians. Despite the +dogma that they are made perfect at death, it is plain that in the case +of many, perhaps of all, perfection is not attained. Imagine a +Christian, but one beset with many imperfections. In a moment some +accident cuts him off. Are we to imagine that the mere passing through +the gates of death works some magic change in his character? Surely not. +What then becomes of him? He does not go to hell, for he is a Christian. +Yet he is not fit for heaven. What remains, but some preliminary stage +of preparation to make him fit? + +And so we think it must be with a good man, but one who is not a +Christian. There are many such. Yes, there are men who are not +Christians, who are really of a far higher type of character than many +Christians. Suppose such a man is cut off suddenly. Where does he go? On +the principle that what is good never dies, such a man would go to the +better world. But he is not fit for it. But some preparatory stage of +preparation might make him fit. We can conceive of no other way of +eternal wisdom and love dealing with his case. And there are myriads of +such cases. + +And we must not forget that every man--be his character what it may--is +the object of the Father's love. There is too much of a disposition to +believe that Christians only are loved of God, and that all others are +indifferent to Him, if not objects of hate. We have to remember that He +loves every man, and has made the best provision that is possible for +every man. If men believed this thoroughly, they would have less +difficulty in believing in a stage of preparation beyond this life, in +the case of so many who never had it here. + +Then again, God says, "All souls are mine." If He claims them for His +own, they must be precious. And is it to be supposed that He has made no +eternal provision for them? If He chose to make them immortal, and +ordered their lot in this world, as He certainly did, will not eternal +wisdom and love make them worth preserving? Yes, He gave His son for +them as well as for us, and thus made a highway for them as well as for +us, to glory, and honor and immortality. + +Yet, although God claims all souls for His own, millions of heathen +have passed away in the past, and millions are passing away now, who +never heard the Saviour's name. His is the only name whereby men can be +saved; but His name is "Wonderful," and those who could not be saved +through that name on this side of death may be saved through it on the +other side. Death is but the passage of the soul from one world to +another. God reigns in both; and His tender mercy is over all His works. + +The same principle applies to incorrigible backsliders. There have been +men who were most eminent in Christian grace, who lapsed into +backsliding of the lowest type, and even denied the Lord that bought +them. They showed no sign of being reclaimed in this life. Will they not +be reclaimed in the next? There is nothing to hinder, but it may require +a long and terribly severe discipline. But we believe divine love will +ultimately triumph. + +It helps us to understand how the most abandoned may be reclaimed if we +remember the case of Saul of Tarsus. It does seem that Christ can +overcome the most inveterate opposition without interfering in the least +with a man's freedom. We believe this is the prerogative of Deity alone. +Our free will is a glorious heritage; but we have to beware of unduly +exalting it. God is greater than even man's free will. If Christ in a +moment could break down Saul's opposition, and yet leave him a free +man, we cannot conceive of any offender too malignant for Him to subdue. +But how it is done is a mystery. It seems to be one of those things that +are past finding out. + +At all events, we can believe that the most incorrigible will be +reclaimed when we have the revelation that Jesus died for all mankind. +It is said that He gave Himself a "ransom for all." It is declared that +He tasted death "for every man." Now if He tasted death for every man, +can we believe that He will not somehow and somewhere reclaim every man? +If He does not do so in this life, will He not do so in the next. + +Again; it is said that "He shall be satisfied." Will anything less +satisfy Him than the salvation of all for whom He died? His influence is +not limited to this world. All worlds are under His control. There may +be good reasons why some are saved in this life, and others in the next. +I will glance at this point immediately. Meantime let us remember that +His love and power are unchangeable, and that He is Lord in the world +beyond, as well as here. What will not such conditions accomplish? + +With regard to the suffering entailed by sin, both in this life and in +the next, I have the idea of a possible solution. May not all suffering +be ordained as a necessary safeguard of innocence to all eternity? I +mean this: We have to recognize the possibility of falling; for the +angels fell. We must remember that we are not machines, but moral +beings. Now may not sin have been permitted, and the suffering in +consequence of it, in order to furnish us with a warning against sin to +all eternity? And as we are of such diverse mental and moral calibre, +may not our suffering be individually of that kind and degree that it +will be exactly what we need as a warning against sin, and so safeguard +our innocence for ever? + +It may be objected that our memory of suffering would lose its vividness +with the lapse of eternal years, and so fail of its effect. But I can +believe that we would have a vivid remembrance of it for ever, when I +think of how vividly I recall events of my early years. Scenes of my +school days I can recall more vividly than the scenes of yesterday. + +So far as I know, this is a new idea of the mystery of pain. It may be +of no value; but I put it forward that those who are thoughtful along +such lines may examine it. + +There are other considerations which might be adverted to here; but I +think what I have advanced is sufficient. The final argument, and the +all-comprehensive one, is, the final triumph of good over evil. Sin will +be abolished; love will triumph; God will be all in all. + +In what has been advanced it will be noticed that there are some +repetitions. But generally these are in new connections. If these ideas +were mere platitudes they would not bear to be repeated; but many of +them are somewhat off the beaten track, and need to be repeated in order +to present them in their true reasonableness and force. For I am trying +here to set some things in a clearer light for those who have not given +much attention to such studies. + + +PREPARATION FOR HEAVENLY BLESSEDNESS. + +That there is a way of salvation beyond the bound of time is strongly +suggested by the salvation of infants. We are all agreed about the +salvation of infants. Our heart refuses any other belief. In the case, +however, of very young infants, they go into the next life destitute of +all moral character. Either heaven must be a very large place, including +a place for infants--or else they must undergo some preparatory process +before entering. In either case their entire preparation for heavenly +blessedness is achieved beyond this life. Now the fact of them being so +prepared opens to our faith the possibility of adults being prepared +also. The process may differ; we know nothing of details; but it is +effective, and in certain cases may be entirely destitute of pain. + +With the heathen the same argument holds. He would be a bold man who +would say that no heathen is saved. We know that some of them rose to a +high moral plane; indeed such as would largely, if not entirely, fit +them for the inheritance of the saints. But they had not knowledge of +the Saviour. That was all they needed. You will say, perhaps, that that +was everything. It was; but it could be supplied very quickly once they +crossed the boundary of time. They would meet angel friends there who +would soon give them the required information. We can conceive, from +what we know of them when here, that they would believe at once, and +very soon be fit for at least the beginning of eternal joy. + +There have been those who by the light of nature, or by the illumination +of the divine Spirit, attained to marvellous perfection; yet, never +heard the Saviour's name. Just now I notice that an orthodox divine +names Socrates as a case in point. In cases not so marked we can believe +that disclosures of truth that they could not learn here, may transform +them into saints. + +Surely this is a sane, as well as a brighter prospect than was +entertained not so very long ago. I recall those lines of the Hymn by +Dr. Watts, which I learned when quite young: + + "There is a dreadful hell + Of everlasting pains; + Where sinners must with devils dwell, + In darkness, fire, and chains." + +Happily the sentiment of the Hymn did not make much impression on me. It +is a great boon to children that sometimes they are not very thoughtful. + +I wonder if Robert Browning ever learned such Hymns when a child. If he +did, he must later have had a revival of more hopeful ideas. He could +write that couplet that has been so often repeated: + + "God's in His heaven; + All's right with the world." + +But all is not right with the world if millions and millions of our +fellow creatures are in endless torment, and other millions on their +way. I fear Browning's words are often repeated with a glib optimism. +All is right with the world, or all will be right, when the whole race +is redeemed from suffering and sin; not otherwise. But the love and +power of God are equal to the task. + + +THE SWEEP OF THE INFINITE MIND. + +I have sometimes on a sweet and hallowed night watched the moon riding +so peacefully through the white clouds; and it did seem to me that if +there is suffering anywhere, God has a time and a plan for relieving it. +I could not think of Him as being happy otherwise. But if in the sweep +of the infinite Mind he descries, even in some far off age, the entire +passing away of sin and suffering, I can imagine Him as being perfectly +happy. All events being equally present to Him, anticipation may be very +much the same as reality. + +It has just struck me that the multiplicity of the considerations here +advanced may lead to some degree of confusion. I will therefore repeat +some of them, and glance at others, condensing them into as few words as +possible. I think the effect will be that the total argument will be +presented with more clearness and force. + +We read that Christ "gave Himself a ransom for all." To my mind that +settles the extent of the Atonement. Words could not be plainer. But if +Christ gave Himself a ransom for all, will He be satisfied with saving +only some? Surely He will see that the ransom which He paid will have +its due effect. That means that somehow, sometime, all will be saved. +Else in regard to those who are not saved, He died in vain; which is +unthinkable. + +But He will be satisfied. Yes. He will be satisfied. It is so predicted. +Can He be satisfied with less than the salvation of every human soul? +We have seen that He died for all. Can He be satisfied with less than +the redemption of all? If that is not effected now, will it not be +effected later? His administration is from everlasting to everlasting. + +It is said again that "He is the propitiation for our sins, and not for +ours only, but also for the sins of the whole world." The scope of His +Atonement is universal. Evidently it fails of its full effect now. There +are millions who have not even heard the Saviour's name; but they are +included in the great plan of propitiation, and it cannot fail. + +Then it is written that He "tasted death for every man." This puts the +matter beyond all peradventure. His Atonement was not only for the whole +world, but for every man. He had every individual singly in His view in +making His Atonement; and will it fail of its effect? Surely "His +purpose will stand, and He will do all his pleasure." + +We read again that "all Israel shall be saved." The words must not be +minimized or explained away. Certainly Israel is not saved now. Think of +the sins into which they fell in the past; think of all the crises in +their history when God was ready to cast them off; think of their +condition to-day,--a byword and a hissing among the nations. If the +scene is thus to be closed, it seems a mistake ever to have chosen them +as a people at all. But it was no mistake. Their time will come; if not +in this life, then in the life beyond. They will be saved; the promise +will stand. + +Again: Christ has promised that if he is lifted up on the cross He will +draw all men to Himself. If that promise is limited to this life it is +not true. Christ has not drawn more than a moiety of mankind to Himself. +But it is gloriously true if we take in the future. He is not limited to +one epoch of time. A thousand years are with Him but as one day. + +Then think of the sacrifice which the Father made. He gave His Son. Who +will fathom the meaning of that sacrifice? Some there are who say that +God cannot suffer. On the contrary. I believe that His suffering in +giving His Son no man nor angel can fathom. And is it to be thought that +God made that sacrifice for less than every human soul? The fact that He +loved every soul that He has made, should settle the question. + +Then we are often told that the Atonement is suited for all, though it +is not intended for all. When we admit that God loves every soul, and +that the Atonement is suited for all, are we not shut up to the +conclusion that it is, or will be, applied to all? Nothing could hinder, +except man's own obstinacy, and we have seen that his obstinacy can be +overcome without interfering with his freedom. + +We believe that sin will finally be put down. To that effect there are +many scriptural declarations. But it is conceivable that it is tolerated +for a time as an object lesson, and as a safeguard against evil. Some +such beneficent design God certainly has in view; else all His +benevolent purposes would take effect in this life. We have to remember +that His administration is from everlasting to everlasting. We have also +to remember that God has all moral as well as all physical power, even +to taking captive the most wicked of men. + +When we think of the divine union of love, wisdom and power in God, it +is not hard to believe that they will finally triumph. If God in His +divine wisdom knows how to act, and divine power enables Him to act, and +divine love impels Him to act, it is reasonable to forecast the ultimate +holiness and happiness of all intelligences. + +We are accustomed to say, and we often see it, that God brings good out +of evil. The ultimate abolition of all sin, and the universal triumph of +goodness, are but an expansion of the same principle. + +We have also to remember that sin in any form is an abnormal condition +of the universe. It is not reasonable to think that abnormal conditions +will prevail for ever. + +There are some who believe that God is so unchangeable that He must +necessarily be happy under all conditions. Such are not the +representations of Scripture; and though they are but representations, +we believe they are agreeable with the fact. Besides; that is not true +of our selves; and we know that we are created in the divine image. Now +if sin is a disturbing factor of divine happiness, it is reasonable to +think that it will finally be done away. + +There is no constituent of character that brings so much happiness as +love. As God really is love, He is the infinitely happy one. It is +therefore reasonable to suppose that divine love will ultimately have +its happiest expression; and that will involve the abolition of all sin. + +Wrath is no constituent of the divine character; but a potentiality +only. If God is to be supremely happy there will finally be no sin to +call forth his wrath, for wrath is a disturber of happiness. + +So long as God is just, He must punish sin. But punishment is His +strange work; it does not directly minister to happiness; therefore it +is reasonable to think that sin that calls for punishment will be done +away. Besides; Christ bore the penalty of all sin; infinite justice +demands no more, any further infliction of suffering is intended only +for discipline. + +When the angels came to earth on the occasion of the Saviour's birth, +they said that they brought good tidings of great joy to all people. But +millions and millions of people passed away from earth without hearing +the good tidings. Then they must hear the good tidings in the life +beyond. But if they are consigned to eternal torment, there are no good +tidings for them. And if they are extinct they can hear no tidings, +either good or bad. What remains but that the good tidings that did not +reach them here will be conveyed to them there? It is likely that the +angels knew the scope of their message, and that the conveyance of that +message to those on the other side of time, was no more difficult or +abnormal than to us on this side. + +Then, what about those whom we have known whose spiritual condition was +doubtful when they passed away? Is it not extremely likely that God has +some way of developing what is good in them, and casting out what is +evil? We feel that just at present they would be out of place in either +world. Is it not reasonable to think of some intermediate stage of +preparation? + +Besides; from what we know of the divine method of procedure, it does +not seem likely that He would thrust a frail human spirit into the +blinding glory of heaven all at once. We are used to gradual changes; +they suit us better. An infant newly born is not conscious at first that +any radical change in its life has occurred; but it accommodates itself +easily and naturally to its new life. And so it would seem uncongenial +to us to be thrust at once into the excellent glory. A stage of +preparation--be it long or short--would seem to be desirable and +necessary. And if it is desirable and necessary, it is provided. + +Then there are sins of the mind which are not cast off with the flesh. +The sins may be forgiven, but the evil inclinations cling to us. We need +a certain time and a certain process to have them eliminated. + +We can easily conceive too--in fact we meet with cases of the kind quite +often--where a man that is not a Christian has a soul of goodness that +makes him really the superior of many so-called Christians. But he is +not a Christian. He dies suddenly; and where does he go? The idea of +Restoration settles all difficulty. The good that is in him is +developed; ultimately he is fit for the inheritance of the saints. In no +other way can we think of a wise and gracious disposal of him. + +In connection with this idea we cannot but note that even dying saints +are by no means perfect in general. There are many cases in which the +last sickness seems to bring no marked change. Yet we have the assured +hope that all is well. But if we look at the matter critically, we see +no evidence of a state of perfection being reached. There seems to be a +need of a refining process on the other side of death; and if it is +needed it is provided. + +There is a recognized principle, too, that whatsoever is really good +will not perish. This is true, both in the domain of physics and of +morals. If therefore there is even the beginning of goodness in any +soul, it is but reasonable to assume that such goodness will persist, +and be completed either on this side of death or on the other side. Such +an idea seems to be highly compatible with a beneficent, divine +government. + +If it be asked why such a process is not carried out always on this side +of time, I say we must be cautious about irreverently intruding into +divine methods. We might as well ask why Saul, for instance, was not +converted earlier. We can but say, "Even so Father, for so it seemed +good in Thy sight." + +We have to remember that the present is only one domain of God's +administration. The whole span of time which is to us so vast, is but a +passing epoch to Him. If we would keep this in mind, it would solve +many supposed difficulties. + +I think it will be freely granted that no design of God can ultimately +fail. But if we follow up that principle, there is no eternal torment; +for if will hardly be contended that God designed it. And so with final +extinction. It would be a reflection on the divine intention to suppose +that he called into being such myriads of the human race, and so +wonderfully endowed them, merely to extinguish them at last. This +principle, if duly studied, will be seen, I think, to eliminate all +possibility both of extinction and of endless torment. + +When we consider how both extinction and torment might have been +avoided, we are forced to believe that neither alternative was in God's +plan. When sin was introduced by our first parents, He might at once +have cut them off, or rendered them childless. In either case the +myriads of the human race would not have appeared, and thus any +alternative of torment or extinction would have been avoided. This +consideration, it seems to me, goes a long way to settle the +whole question. + +Another thing is, that endless torment cannot really be believed. Men +may say they believe it; they may think they believe it; it may seem +orthodox to believe it; but they really do not believe it. To think that +a soul is tormented for ever and ever and ever, is really beyond belief. +It is well it is so. Otherwise man would be insane. + +When we consider that the soul has a strong affinity for truth, and when +we consider that endless torment cannot be believed, there is a strong +presumption that it is not true. Any sustained attempt to believe that +which the mind instinctively repudiates as false, is in the highest +degree demoralizing. There is a strong presumption therefore that the +theory of endless torment is not true. + +Let it also be noted how hardening was the process of believing the old +doctrine. So far did they go who professed it, that some of them gloated +over the prospect of souls in torment. Such hardening of the heart +raises a strong presumption that the doctrine is false. + +Our highest idea of punishment is, that it is reformatory. But in +endless torment there is no possibility, and no design, of reformation. +A God of infinite love would surely use the highest method, with the +highest intention. If suffering was of a limited duration and conduced +to our final perfection, we could understand it, and adore the Author of +it. But who can see any beneficent design in everlasting torment? + +If strict justice demands punishment of eternal duration, we would ask +why the punishment is not as a matter of necessity inflicted at once. +But we see that justice does not demand its prompt infliction. God can +wait long years before inflicting it. But if He can wait ten years, why +not a hundred? And if a hundred, why not forever? + +Along the same line, we would say that an infinite penalty can never be +rendered. For infinitude has no end; and so, no matter how long the +penalty might be drawn out, there would still be an eternity to come. So +we would never come to the end of eternity; and the penalty could never +be rendered. This seems to me a strong argument against everlasting +punishment. + +In the same connection I would venture the idea that sin is not an +infinite evil, and does not call for an infinite punishment. I do not +think that a finite creature like man can commit an infinite crime. The +fact that an infinite punishment cannot be rendered, seems to show that +the crime is not infinite. If not, then in justice there is no +everlasting punishment. + +Coming back to matters more strictly within our grasp, I would ask what +has been so often asked: What will become of the heathen? Many of them +never had a chance to be much better than they are. Restoration, so far +as I can see, is the only settlement of the difficulty. But that settles +it completely. In the next world they will learn the way of eternal life +which they could not learn here, and ultimately they will rise to +eternal blessedness. If there were nothing else, the settlement of that +transcendent problem would be a strong endorsement of Restoration. + +Then there were heathens who in this life rose very high in knowledge +and character. On the principle that whatever is good is immortal, what +they gained here will be supplemented, until they are fit for the +inheritance of the saints. "The zeal of the Lord of hosts will +perform this." + +The idea of Restoration also explains the apparent cruelty of the God of +the Old Testament. Sinners were often cut off; and that was a salutary +lesson for others; but those who were cut off, were transferred to +scenes where they would have better surroundings, and where they would +in time rise to a higher moral plane. + +The same theory accounts for the salvation of infants. We all believe in +the salvation of infants. The heart refuses any other belief. But it is +largely a matter of sentiment, apart from the idea of Restoration. They +have no character whatever to begin with. But Restoration supplies--we +know not how and do not need to know--all they require. The mere fact +that infants require some place and process of development beyond this +life, is a strong argument for such aid being rendered to others +as well. + +Also, take the case of suicides. There are many who in a frenzy of +despair commit the crime of self-destruction. It is easy to believe that +there is sympathy and helpfulness for them on the other shore. + +And so with lunatics. Apart from Restoration it is difficult to think +what will become of them. They are not responsible, and it would be +unfair to treat them as criminals. On the other hand, they have no ideas +nor character such as would fit them for a better world. But they will +regain their intellect at the point they lost it; and it is not hard to +conceive of their swift upward trend. + +There is one very serious difficulty which we can conceive of no way of +solving, except on the supposition of Restoration. I refer to the agony +which a person must suffer even in heaven on finding that loved friends +or relatives are not there. To know that they are in extinction, that +they are fit for nothing better, and that hence they are shut out from +eternal joy, would surely be an everlasting pang. And the case is +infinitely worse if it is realized that they are in endless torment. We +think the very thought of that would be unendurable even in a +better world. + +But how gladsome is the prospect of neither of these fates being in +store for them. If it is known that they are in a state of discipline +for a time, to emerge by and by into scenes of bliss, we can fancy that +such knowledge would be a source of joy unspeakable. And who can imagine +the rapture of meeting with such friends later on? This view of +Restoration solves the difficulty so often felt in regard to dear ones +who died in a state of alienation from God. The everlasting hope that is +thus opened up for them is a source of perennial joy. + +Here I would make a statement which at the first glance may seem to some +rather startling. It is this: There is not punishment for sin, either in +this life, or in the next. Christ has settled all that by offering +Himself as the sin-bearer for all mankind. "The Lord laid on Him the +iniquity of us all." "He hath made Him to be sin for us." "It pleased +the Lord to bruise Him." "God gave His Son that whosoever believeth in +Him should not perish, but have everlasting life." If the condition of +believing on Him seems to limit the everlasting love of that statement, +take the next; "God sent not His Son into the world, to condemn the +world, but that the world through Him might be saved." Yes, the world. +There is no limitation there. That means the modern heathen world, and +the ancient heathen world, and all grades of humanity of all time. +Christ has suffered for them every one. There may be suffering, but +there can be no just punishment for sin, either in this life or +the next. + +But then, there is the necessity for purification. And suffering is made +by divine grace to serve that end. We can well conceive then that there +are all grades of suffering, and all grades of the duration of +suffering, in the next life. It is no contradiction of this idea, but +rather a confirmation of it, that very much of this suffering is the +result of former sin. Indeed, when we see, even in this life, how often +that suffering is a result of sin, yet is a means of purification, we +can well believe that it will so operate in the next life, and on a +larger scale. + +Sinners of every grade require just two things; Forgiveness and +Holiness. That is, a title to heaven, and a fitness for it. Let us see +how these two things are acquired, and if either of them demands eternal +punishment. + +Justification is acquired by the death of Christ, and by that alone. "He +died for our sins," "He was wounded for our transgressions." "The Lord +laid on Him the iniquity of us all." "We are justified freely by his +blood." That is the one reason and ground for forgiveness. So then, +whether men know it or not, they are forgiven. It is the merit of Christ +that counts, and that alone. Christ has paid the penalty, and it takes +due effect in the forgiveness of every sinner. He "tasted death for +every man." Therefore, there can be no just punishment even in the case +of the most incorrigible; far less can there be eternal punishment. + +But then, as I have said, the sinner needs holiness. Suffering seems to +be absolutely necessary here. But in this case suffering is not +punishment; for punishment implies wrong doing. But all wrong doing has +been atoned for, as we have seen. Hence the suffering that is inflicted +is not punishment; it is discipline; the Fatherly infliction of love. +"Whom the Lord loveth he chasteneth." + +And what is the divine intention of this chastisement or discipline? Is +it not the production of a worthy character? In this case it is no less +than the re-creation of a character. In producing such a character God +uses various means, and one of these, as we have seen, is discipline. +But if suffering were continued through all eternity, it would surely +not be discipline. We think it would have the very opposite effect, and +would produce the maximum of evil. Therefore, on the ground of needed +discipline, as well as on that of forgiveness, we can see no necessity +for eternal torment. And if there is no necessity for it, certainly it +is not inflicted. + +It may be well to make this matter a little clearer, even at the risk +of some repetition. If there is any doubt about sin being actually +forgiven before the exercise of faith or penitence, I would ask: What is +the actual ground of forgiveness? Is it not the Atonement of Christ? +Necessary as faith and penitence are, could either or both procure +forgiveness? If they could, Christ need not have died. But of all +things, that was the prime necessity. Without shedding of blood there +could be no remission. The corollary of that is, that with shedding +blood there can be instant and universal remission. + + * * * * * + +Instant, we say? Yes; for "we are reconciled to God by the death of His +Son," He was "the Lamb slain from the foundation of the world," so God +is reconciled now; and not only that, but from all eternity. + + * * * * * + +And universal? Yes; for he "tasted death for every man." So every sinner +is forgiven by virtue of Christ's Atonement. The benefit of that +Atonement extends to the worst man of our race. + + * * * * * + +But are not faith and penitence necessary? Yes, they are necessary to +final salvation; but if they are necessary to forgiveness, then there +was no necessity for Atonement. It is Atonement alone which procures +pardon; and as Atonement was for the whole race, so forgiveness is for +the whole race also. + +To be sure it is written that "we are justified by faith," But surely, +we are not to understand those words literally or rigidly. For could +faith of itself really justify us? Could it really pay the debt we owe? +It is "the gift of God." Is it not therefore wholly without merit? Is +not its function, rather, to bring us into the consciousness of +justification? I do not see how it could do more than that. + +But if we want to know the ground of justification, must we not look for +it in the death of Christ? It is written that we are "freely justified +by his blood." Is not that really the ground? And inasmuch as Christ is +"the Lamb slain from the foundation of the world," the merit of his +death goes back to the first, as well as extends to the last, sinner of +our race. When the matter is viewed in this light, does it not seem a +moral necessity that all sin is already forgiven? + +But it may be pleaded that God is "angry with sinners every day;" that +"tribulation and wrath" are ordained for "every soul of man that doeth +evil;" and so on. How, then, can divine anger, tribulation, and wrath +rest upon a person that is forgiven? + +Simply because God's very nature is opposed to sin in every form; and he +must visit sin with wrath and tribulation, though it be forgiven. In +fact, it is because sin is forgiven, and that thus the basis of +salvation is laid, that God is so painstaking to make the most and the +best of us. + +It is, therefore, easy to believe that wrath and tribulation will be +continued in the next life until the sinner repents, and turns to God. +The fact that Christ has died for him will be no mitigation of necessary +discipline, any more than it is now. The very fact that in this life we +see the same principle of suffering on the part of God's own children, +is proof enough of the righteousness and wisdom of a similar course +being followed in the next life. The merit of Christ's Atonement does +not avail for shielding sinners from necessary suffering in either life. + +But did not Christ at times pronounce forgiveness in such a way as to +mean that it occurred just then, and not before? Take that case of the +paralytic to whom he said, "Thy sins are forgiven." Does it not look as +if the man were forgiven then and there? And yet, how could It be? The +man as yet had not been healed, and so there was nothing to indicate his +saving faith in Christ. Yet the Saviour pronounced his forgiveness. It +seems to me that Christ was rather bearing testimony to the fact that +the man had been forgiven--he did not say when. It may have been that +the poor paralytic was laboring under the fallacy that his suffering was +owing to special sin, and so Christ wished to give him the joy of +conscious pardon. + +Or, take the case of the poor penitent in the house of Simon. Jesus +said to her, "Thy sins are forgiven," and to "go in peace." Now were her +sins forgiven the moment Jesus spoke to her? Were they not forgiven +prior to that? Was there anything in the woman's mental or moral +attitude to Christ to indicate that not till the moment that he spoke +the word were her sins forgiven? The fact is, that he spoke the word +when circumstances led up to it, and not before. There is nothing to +forbid the idea, it seems to me that her sins were always forgiven; but +Jesus spoke the word of comfort just when it was needed. She had now the +joy of conscious forgiveness; I think that was what Jesus intended +to bestow. + +So it seems to me that all sin is forgiven already. The death of Christ +secures that boon. And is there anything which would break a sinner's +heart so effectually as to know that, let him sink in wickedness to the +lowest possible depths, yet that all his sin is already forgiven? If +anything would win him, can you conceive of anything so effectual as +that? What a display that would be of the conquering power of +love divine! + +Here I would note a singular coincidence. The very day after I had +written that there is no punishment for sin either in this life or the +next--that it is all discipline--I received a book from some unknown +friend in which the same idea occurs. Speaking of a prodigal daughter, +the author says: "There was but one thing wanting to restore her to her +home--a mere act of the will that should have prompted her to say, 'I +will arise, and go to my father!' It is precisely so with every child of +God. There is no moment in which they are not forgiven, and the Father +anxiously longing for their return." In another place he says, "All sin +is forgiven sin." + +But, mark you; this author writes from the standpoint of orthodoxy. Then +if "all sin is forgiven sin," how can it merit eternal punishment? How +can future suffering be considered punishment at all if all sin +is forgiven? + +And this author is very sure that the suffering is absolutely endless. +This is what he says: "If in the infinite love of God there might be +found a shortening of the sinner's doom, it would certainly be a matter +of relief to all; but the only Book that comes with answer to the great +questions of the soul, it seems to me, lends no encouragement to such +a hope." + +Evidently, this man's heart is better than his head. He says that God +has ordained everlasting suffering; but our author is not satisfied with +that; he would be glad if some "shortening" of the sinner's doom could +be found, but he cannot find it. He does not seem to realize that in +these words he claims to be more merciful than God Himself. + +Now, if "all sin is forgiven sin," as the author says, and as I believe +it is, then how can there in justice be everlasting suffering? The +suffering cannot in justice be punishment, since the sin is forgiven; +nor can it be discipline if the suffering has no end, for no moral +improvement would be attained thereby, but the very maximum of evil. +Surely, a merciful and just and wise God cannot be the Author of any +such scheme? Would it not be a thousand times more reasonable to +conceive of suffering as being temporary; to be inflicted as a necessary +discipline; and then when the discipline is attained, to cease? + +The reverent and reasonable way of looking at the entire matter seems to +be something like this: First; all sin is forgiven in virtue of the +Atonement that has been made. The benefit of that Atonement extends to +the first man of our race, as well as to the last one. The benefit of it +extends to the whole family of man, whether heathen or not; and whether +small sinners or great. + +Further; every man is a sinner in some degree, and he needs a degree of +discipline which the present life does not provide, but which is +provided in the next. This will be as varied as men's character and +attainments. In those who have risen high, it may well be described as +a passage into glory, for it will, indeed, be realized as such. But it +will be a lower glory, preparatory for a higher, to be attained later +on. Others, with different degrees of evil still clinging to them, will +have to undergo pains and penalties suitable to their condition, and so +by gradual ascent attain to perfection and blessedness. Thus, it is +reasonable to think that there will be as great a variety of character +and capacity then as now; and this will largely determine the great +variety of place, service, and so on. + +But supposing that future punishment did issue in moral improvement, and +that such improvement should go on increasing, is it thinkable that +under an infinitely gracious and wise government there would come no +time of such perfection as would warrant release? But in that case the +suffering would not be endless. Whichever way you take it, that seems to +be the inevitable, final issue. + +So it seems to me that the only wise, and beneficent, and just idea of +future suffering, whether it be intense or mild, or whether it be of +shorter or longer duration, is, that it will be the means of working out +a divinely intended degree of moral perfection; and that it will then +come to an end. This course of procedure we observe here and now. It may +operate on a larger scale, and with more final results, in the life to +come; but we apprehend that the principle will be much the same. And +the principle is enough for us now. The details, we are sure, will be +worthy of Infinite Wisdom and Love. + +It will thus be observed that our author's dictum that "all sin is +forgiven sin" absolutely forbids the idea of endless torment. It is a +marvel that he did not see this before. But somehow, likely from early +training, there is a strong disposition to retain the idea of endless +torment as though it were the Gospel. We think, on the contrary, that +any good reasons, whether founded on Scripture or on common sense, +should be hailed as a deliverance from intellectual and spiritual +bondage. Above all things, let us beware of turning the divine light +into darkness. + +This is a mere sketch of the order that may be supposed to obtain in the +next life. We need to put Scripture and reason together to get a view of +such things as will commend themselves to our best judgment. And when we +have done our best, what can we really know of details? Not much, +certainly; but enough to appeal strongly to faith and hope. In fact, +anything like a complete revelation could not be given to us now and +here; for we have not the capacity nor the experience to understand it. +And even if it could be given, it might largely distract us from the +ordinary duties of life. It is a gracious Providence that shuts out the +unseen from these mortal eyes. But we have the great consolation that +"what we know not now, we shall know hereafter." + +In regard to the unfolding of divine truth, I have just met with the +following terse expression of it: "The inscrutable laws of the all-wise +God do not reveal themselves in one generation, but ripen with the +desire for knowledge on the part of mankind." + +Thus, there is a progress in revelation. There are epochs when men get +larger views of truth. I think the present is one of these epochs. Many +statements of Scripture that were supposed formerly to relate wholly to +the present life, are now seen to relate to the life beyond. This brings +a wonderful naturalness and harmony into the whole scheme of grace, so +far as it is revealed. + +The idea of no endless torment is but an enlargement of the principle +that God brings good out of evil. + +Consider also that an ideal condition of the universe seems to require +that sin and suffering will be forever eliminated; and that under God's +administration an ideal condition will be realized. + +Further; God has a personal love for every human soul. The most +degraded of our race can say as truly as did Paul, "He loved me." It is +reasonable to expect, then, that infinite Love will secure for the worst +of mankind something better than endless torment. + +I have referred to the fact that the mind has a strong affinity for +truth. But certainly, it has a strong repugnance to a belief in endless +torment. Men try to believe it because they think it is taught in the +Bible, and that it would be a dangerous thing to doubt it. But apart +from that, there is no natural or hearty concurrence of the mind in that +view. And I think I may say that such an attitude is more pronounced in +those of an elevated and reverent turn of mind. + +Then we know that God "does not afflict willingly, nor grieve the +children of men." Therefore we believe all the suffering of this life +and of the next is but as a means to an end. + +The fact, also, that sin and suffering are abnormal features of the +divine administration, indicates almost beyond doubt that they will +finally be done away. + +Remember, too, that it is very clearly revealed that an Atonement has +been made for "every man." Thus, a divine provision has been made for +every man Now the provision involves desire; and can the desire fail? +Under a perfect administration, therefore, how can there be endless +suffering? + +Then if God gave His own Son, and if the Son gave Himself, for the +redemption of the world, will that Atonement fail of its effect in a +single case? Such a possibility is almost unthinkable. + +Consider, also, that the possibility of eternal sin and suffering seems +to imply a failure of the divine administration; which is impossible. + +Then, God is forever the same. If He is love, wisdom, power, justice, +mercy, now, He is the same through all eternity. At no future epoch, +therefore, can we conceive of the necessity of endless torment. + +We have to remember too, that God rules in all worlds, and throughout +all time. Forever, and everywhere, "His counsel will stand, and He will +do all His pleasure." + +It is an orthodox doctrine that God cannot suffer. But that does not +seem in harmony with the breathing of His sigh, "O that they were wise!" +or "How can I give thee up?" or the tears of Christ over the apostate +city. Now, if God is eternal Love, do not sin and suffering interfere +forever with His happiness? But normally we conceive of Him as the +infinitely happy One; therefore that normal condition requires that sin +and suffering be ultimately done away. + +Then we have the fact that we are God's children; yes, even the most +debased of mankind. Paul could say to the idolaters of Athens, "We are +His offspring." Now, if we are really His children, and therefore +infinitely dearer to Him than our children are to us, will not the +present suffering of even one of us be a source of pain to the eternal +Father? On that ground we cannot think of suffering as being endless. +This is holy ground; let us tread it reverently. + +Further; we read that Christ "lighteth every man that cometh into the +world." Now, if He loves every man, and atones for every man, and +enlightens every man, is it conceivable that He will not somewhere and +at some time save every man? + +Likewise, we read that "the Spirit is given to every man." Is not that +the initial stage of redemption? Then will not redemption be completed? +Here we see but a very small part of the outgoings of Him who is from +everlasting to everlasting. + +Then this larger view explains God's universal call. He says, "Look unto +me and be ye saved, all ye ends of the earth." There we see God's +intention; and if it is not carried out in this life, will it not be in +the life to come? We are accustomed in our short-sightedness to think +that the dividing line of death is final. But with God it is not final. +It only marks the stage from one epoch to another. + +In the same way, this larger view explains God's repeated promise to +Abraham. The promise was made to him that in him all the families on the +earth would be blest. But uncounted millions of them have not been +blest, so far as this life is concerned. Will the promise not be +fulfilled? And how can it be fulfilled but by being fulfilled in the +next life? + +Then, of Christ it was foretold that he should "see of the travail of +His soul, and should be satisfied." But surely, He is not satisfied with +the comparatively small number of the human race that have been saved. +If He loves each one of them individually, will He be satisfied with +less than the salvation of each one? + +Evidently, He looked forward to this all-conquering epoch when He said +that He would draw all men unto Himself. Certainly, He did not draw all +men to Himself when He was here. What remains for us but to enlarge our +view, and believe that He will do it there? + +Along the same line we have the promise that "all Israel shall be +saved." That promise has not been fulfilled, and never can be +fulfilled, in this life. Is it too much to say that it will be fulfilled +in the life to come? + +In like manner it is promised that "He shall have the heathen for his +inheritance." But uncounted millions of the heathen have died in utter +darkness; and millions more are dying now. How can the promise be +fulfilled within the bourne of time? But we thank God that the whole +span of time is but one short epoch with Him whose ways are from +everlasting. + +Judging from the revelations that we have of God, we believe that He can +and will achieve the maximum of holiness and happiness for all His +creatures, according to their several capacities. In harmony with this +view, scientists and moralists say that it is a law of the universe that +anything that is really good will endure. It is likely that in the +future life we shall see the working of that principle as we cannot +see it now. + +It is strongly in favor of this idea that man is endowed with such +amazing potentiality. There seems to be no end to his capacity of +development. Now, is it to be supposed that an all-wise God would endow +man with such possibilities, and create no scope for their development? +Certainly, there would be no worthy development of them in the case of +endless torment. This idea strongly suggests universal salvation. + +In the case of eternal suffering, without hope of release, would not +that condition develop every possibility of evil to all eternity? And +would not such an outcome be entirely contrary to the purpose of +the Holy One? + +Then it is an everlasting argument for universal salvation that such a +consummation would be far more glorifying to God, than any other +alternative that we can conceive. + +Thus, the larger view goes a long way to explain God's delay in saving +the heathen. We may fail in giving them the Gospel; but will He fail? Is +His success made dependent on any passing whim or indifference of ours? +Surely not. He may have good reasons for saving some in this life, and +others in the next. We see but a short way into the whole scheme +of things. + +This larger view also solves the difficulty of dealing after death with +the imperfect Christian. He is not fit for the world of bliss, nor yet +for the world of woe. But the discipline we are supposing fits him for +his higher destiny. + +And so, we may well suppose, it will be with the non-Christian good man. +On the principle that what is good will endure, all that is good in him +will be retained, and the evil will be eliminated. + +Also, on this basis we can reasonably forecast the destiny of the +insane. Since they lost their reason they are not responsible. But they +will resume their reason at the point where it deserted them, and they +will be prepared for the inheritance of the saints. + +The same theory justifies the destruction of wicked nations. They had +gone down to such depths of sin, that it was better for them to be cut +off, and to have a new opportunity under more favorable conditions. + +This larger view also explains why God chose to continue the human race +after they sinned, and entailed on all their posterity such mourning, +lamentation and woe. God did an infinitely better thing for the race +than extinction. He provided a way of salvation for all. So the day may +come in the endless years when all the pains and penalties of earth will +be reckoned trifles as light as air, contrasted with the supernal glory +that has been attained. + +I would also say that according to this larger view there is no more +difficulty as to supposed eternal separations. It has always been a +mystery how the good can be happy when conscious that those whom they +loved are in everlasting torment. Some have even tried to believe that +they would rise to God's own point of view, and survey with complacency +the utmost torments of the dammed! + +When I was a child I often heard the dictum from the pulpit that "the +nature that sinned must suffer." Therefore, it was said that our Lord +took our humanity in order that He might suffer in our nature. I have +believed since that if He had suffered in any other nature, His +suffering would be no less efficacious. I believe that the merit of His +suffering could be transferred to any other world that needs it, be the +inhabitants human or otherwise, and be their sin what it may. I think it +is not for us to limit that merit to our own race. But we need not +follow that point farther now. + +I often heard another dictum, and one of more importance, that I feel +inclined to question. It was said that sin committed against God is an +infinite evil, because God is infinitely holy. Therefore, it was argued, +that sin deserves infinite punishment; but that as finite beings we +cannot render an infinite penalty in point of quality, we must render it +in point of duration; hence the justice of everlasting punishment. + +I confess that to me all this show of logic items act much more than a +play upon words. For one thing, it may be doubted if a finite being is +capable of committing an infinite sin. If he is not, the whole argument +collapses. + +Then if he is capable of it, and if the sin in justice demands an +infinite punishment, how can a just God forbear inflicting the +punishment at once? But He waits to be gracious. Is not that a +transgression of the strict law of justice? But if in justice He can +wait an hour, why not a year? And if a year, why not a hundred years? +And if a hundred years, why not forever? Thus the penalty would be +avoided altogether. + +Further; if sin demands an infinite penalty, the penalty could never be +rendered. For infinity has no end; and so, prolong the penalty as we +might through uncounted aeons, there would still be an eternity to come. +Therefore, the penalty would never be exacted. It requires the whole of +eternity; and eternity will never end. Therefore, on this showing, with +all reverence, God might as well stop at once, and claim no penalty, for +the penalty goes on forever; and forever has no end. Not even a moiety +of the penalty could be inflicted; for a moiety can be measured, but +infinity has no measurement. + +Besides; if the penalty is to be infinite in duration, might not a very +mild punishment suffice as well as a more intense punishment? For the +sum total would be equal. One infinity of duration and of suffering is +equal to another; so there would be no need to inflict any severe +suffering; infinity of duration would make the suffering infinite in +amount, however slight it might be in quality. So if an eternity of +suffering could be endured, which it cannot, the smallest degree of +discomfort would be sufficient to meet the demand. + +And it is not to be forgotten that all these assumptions are based upon +the theory that God is only strict justice, whereas we know that He is +love as well; yes, and wisdom; so we believe He would find a better +method than the one we have sketched, even if it could be realized. + +Thus, the whole argument breaks down. It is but a human invention, and +not a good invention; designed, it would seem, to support a foregone +conclusion. Ten thousand times better than all such absurd elaboration +is the simple statement that "His mercy endureth forever." + + +HESITATING AND HALTING. + +Some time ago I presented this argument to a Presbyterian minister, not +suspecting in the least that he was wanting in orthodoxy. He said the +argument was conclusive, and that there is no such thing as eternal +punishment. I have since spoken with many ministers on the same topic; +and in no case was there any opposition. Many are hesitating and halting +between this view and the one that has so widely prevailed. Especially +is there a natural hesitation to speak about the matter publicly. The +main question is, Is it true? If it is, it is good news indeed for our +poor, suffering world. + +I may state here that there is another possibility which, if it had been +adopted, would have avoided all necessity for punishment. I refer to the +fact that when Adam and Eve sinned, God might have cut them off, and so +avoided the hideous tale of suffering that has resulted since. Or He +might have rendered them childless, and have thus anticipated and +avoided all difficulty. Either of these measures would certainly have +been fraught with far less suffering than the consignment of so many +uncounted millions, or even one individual, to eternal torment. The fact +that any better measure was available, is a strong argument for the +ultimate restoration of the race. + +We believe that God has made a provision for all mankind, ten thousand +times better than the cutting off or rendering childless of the first +pair. When we realize that the whole race is yet to be restored, we +begin to see something of the unbounded love and wisdom that rule +through all time and all eternity. Even the suffering of the present may +be made conducive to our ultimate happiness and glory. A little farther +on we may see that sin and suffering have been permitted for a time as +an object lesson for all eternity. In view of such a possibility we feel +like exclaiming, "O, the depth of the riches, both of the wisdom, and +knowledge of God! How unsearchable are His judgments, and His ways past +finding out!" + +Very recently there came to me a new idea; and it came with such +suddenness that I can believe it was a suggestion from another Mind. I +was listening to a very able and thoughtful sermon. The theme was the +retention of the Canaanites in the land, instead of driving them out. We +read that "When Israel was strong, they put the Canaanites to tribute, +and did not utterly drive them out." The very natural and telling +application that was made by the preacher was, the many compromises with +evil that are made in our own time for the sake of gain. + + +BARBAROUS IDEAS. + +But the preacher took the ground that it was a very cruel and barbarous +thing to exterminate those nations, or to put them to the sword. He +dwelt on the barbarous ideas that then prevailed, contrasting them with +the toleration that prevails now. He said that we convert men now, +instead of killing them. He took the ground that the extermination of +those people was due to an entire misconception of the divine command. + +It struck me at the moment that such an idea was entirely contrary to +the fact. Here is the command, and the substance of it was often +repeated: "Ye shall utterly destroy all the places wherein the nations +which ye shall possess served their gods, upon the high mountains, and +upon the hills, and under every green tree; and ye shall overthrow their +altars, and break their pillars, and burn their groves with fire; and ye +shall hew down the graven images of their gods, and destroy the names of +them out of that place." + +The divine command, then, was not misconceived. We may see plainly now +its wisdom and real kindness. But Israel made an unwise and unholy +compromise. By this compromise that was made, the surrounding heathen +tribes in some cases were spared. The consequence was that there was a +constant incitement to idolatry. Again and again, Israel fell into this +sin, and paid severely for their crime. I think it is not too much to +say that had Israel inflexibly carried out the divine command, the +Jewish nation might have been the strongest in the world to-day. + +But what has all this to do with the theory of Restoration? A great +deal. In the light of that larger truth, extermination was not the harsh +measure that at the first glance it seems. It was simply the removal of +those incorrigible races to other scenes where they would have better +chances of reform; and it was the removal of a constant snare to Israel. + +Under the old idea, those heathen tribes were consigned to eternal +torment. Even for the women and children there was no escape. They were +not fit for Heaven; so they must all go to hell; that was the naked, +bald idea. Even if the children were saved, how were they prepared for +the scenes of bliss? But when we once entertain the idea of a future +process of reformation, a door of hope is opened for the worst of them. + + +A SHAFT OF RIDICULE. + +That seems to be the grand solution of what has always seemed a +barbarous proceeding. The want of such a solution has furnished +Ingersoll and men like him with many a shaft of ridicule at the +so-called merciful God of the Old Testament. This larger view shows Him +to be all He claims; that His mercy is not confined to this short span +of time; that it is from everlasting to everlasting. + +One great advantage in believing in Restoration is, that any good +influence effected on any person will have its legitimate effect in the +next life. I need to explain. There are many persons who are not +believers who yet rise to a high plane of character. But no matter how +high they may rise, if they are not Christians the old theory would +consign them to everlasting torment. No doubt, degrees of suffering are +recognized, varying with the goodness or badness of the sinner. Still, +if a person is not a Christian when he dies, the idea is that he must go +to eternal torment, be his moral character what it may. Thus, any good +influence that may be exerted upon him here is largely or entirely lost. +Even the incentive to do him good in a great degree is neutralized. An +inevitable, though it may be an unconscious, arrest, is thus put upon +every good impulse to benefit men except they are true Christians. + +But consider how different is the incentive on the Restoration theory. +In that case, you can have the certainty that any good accomplished in +this life will have its due effect in the next. A man may not be a +Christian, but he may have risen to such a high character in this life +that he will not have to pass through very severe pains and penalties in +the next. There is, therefore, every incentive to do the most and the +best we can for all men, be their character what it may, and whether +they are Christians or not. We may be sure that any good effect attained +will not be lost. + +Is not this a strong plea for good works? And is it not a strong +argument that Restoration is true? Is it to be supposed that the divine +government is based on any possibility of good efforts being abortive? +Surely, in God's perfect government of the world it is so arranged that +every good influence will have its due effect. To my mind, this +consideration makes strongly for the truth of the theory of Restoration. + +It may possibly be charged on me that all through this discussion I have +ignored divine justice. I would say that nothing could be farther from +my intention. To be sure, I have tried to magnify divine love. "God so +loved the world that He gave His only begotten Son" for the world. There +we see a depth of love that will never be fathomed. But then, He gave +His Son. There was infinite justice, too. "He spared not His own Son." +"It pleased the Lord to bruise Him." O, mystery of mysteries! The union +of infinite love with infinite justice! I believe that will be the +marvel of eternity. Let that stand, whatever I may seem to say to the +contrary. In dealing with problems that are so high, and yet so deep, it +would not be surprising if there are some apparent contradictions. Our +limited range of thought, and our poor vehicle of speech, make seeming +contradiction almost inevitable. But there will be harmony by and by. + +I would say here that in what is advanced there are some repetitions. +But often these are in new connections, and are therefore in order. +Besides, I have not been careful to avoid repetition; for I have in +view many readers to whom such topics as are treated here are +comparatively new, and by all such, repetition is needed. + +The foregoing are some, but only some, of the arguments that occur to me +in support of the theory of Restoration. It may be that in some cases I +may be considered too dogmatic on a theme which is involved in much +obscurity. But apart from the manner, judge of the matter. Is it not +reasonable? And is not the very conception of it like the rising of a +new sun in a new world? + +I have claimed that such views are reasonable. They may appear +strange--even impious--at the first glance; but the longer the mind +dwells upon them the more reasonable they will appear. + +The old view is not reasonable; and that is one of its most damaging +features. For all true religion is reasonable. In fact, religion is one +of the most reasonable things in the world. It is so in God's mind, who +sees all parts of it in all their relations. But our view for the +present is limited. We see only a part of the divine scheme. But it is a +great consolation that "what we know not now we shall know hereafter." + +Let us always remember that our highest thoughts of God's wisdom and +love are as nothing to the reality. In this regard I believe the future +has revelations that will surprise us. Oh, yes; the words will come true +by and by, in a larger sense than our poor faith can anticipate: +"Weeping may endure for a night, but joy cometh in the morning." + + + + +XVI. + + +THE CASE OF SAUL. + +Divine Methods of Reclaiming Men--"The Chief of Sinners"--Changed in a +Moment--No Violence Done to His Freedom--Yet Sovereign Power--The +Mystery of Grace--View of McCosh--Supremacy of Conscience--Sir Isaac +Newton's Alertness of Mind--Reason and Intuition--Capturing the Most +Incorrigible--Evil Environment--Suffering a Necessary Factor--Agony +of Remorse. + + +We must remember that God has ways and means of reclaiming men that we +do not see ordinarily put forth in this life. But we do see singular +exhibitions of grace and power sometimes. I have referred to the case of +Saul. Witness his conversion. He was a blaspheming, malignant +persecutor. He says he was "exceedingly mad" against God's saint. It is +said that he "breathed out threatening and slaughter." He said that he +was the "chief of sinners." Possibly that was no mere rhetoric. He may +actually have been the worst of mankind. + +But in a moment he was changed. He was utterly transformed. His +blasphemy was turned to prayer. From that day forward he would do +anything, or go anywhere, or suffer the utmost persecution, if only he +might serve Him whom he had before persecuted and blasphemed. And what +was it that effected such a marvellous change? The Lord manifested +Himself to him, and spoke to him; that was all. How we adore the grace +and power that can work such marvels! + +And in the life to come who can say but such marvels will be used, and +with similar effect? We simply do not know, but we can see that such +means can be used, and we can imagine that they will be, especially in +the case of those who had no chance before. In such a case, the period +of suffering may not need to be greatly prolonged. In other cases we can +imagine that the suffering may be long continued before the +sinner repents. + +And it is wonderful how, in the case of Saul, no violence was done to +the freedom of his will. He was no mere machine. He was simply taken +captive. He willingly, gladly, surrendered. He could say afterward, "I +was not disobedient to the heavenly vision." It was a case of divine +sovereignty combined with human freedom. It may be that we shall never +understand how these two forces unite. But one thing we do know; it is +the Lord's way, and it is marvellous in our eyes. Meantime, we take +these words of Tennyson as the best definition of the mystery that +we know: + + "Our wills are ours, we know not how; + Our wills are ours, to make them thine." + +Who can say but some such divine yet free constraint may be exercised +in the life to come? + +It will be seen that I do not think of freedom as the prime faculty of +the soul. I rather think, with McCosh, that conscience is supreme. And +why? For two reasons: First, conscience deals only with questions in the +moral realm. This gives it a peculiar dignity and sacredness. It does +not concern itself with questions of mere expediency, but with questions +of right and wrong, and discriminates intuitively between truth and +error. Yes, even in mathematical truth I think there is an element of +morality. If a man could believe that two and two are five, he would +appear to me a worse man, morally, for so believing. So then, conscience +rather than freewill is the highest quality of the soul, because it +deals with questions solely in the higher realm. + + +SIR ISAAC NEWTON'S OPINION. + +Then, as I have said, there is another reason why we think of conscience +as our highest faculty. That is, that it acts instinctively. It has a +sensitiveness of feeling towards questions of right and wrong, and of +truth and error. This seems to me to be a higher faculty than mere +reason. It seems to ally conscience more closely with the divine. We +cannot think of God arriving at conclusions by reasoning. He is +conscious of the truth without any intermediate process of reasoning. +It is said of Sir Isaac Newton that he perceived at a glance the truth +of many propositions that had to be tediously reasoned out step by step +by inferior minds. We recognize at once the superiority of such an order +of mind; and in the realm of morals it is such a faculty with which +conscience is endowed. + +Thus in both respects that have been indicated, freewill seems to occupy +a lower plane. For one thing it has largely to do with matters in a +lower realm. It concerns itself, not chiefly with higher questions, but +often with matters of the most trifling character. Its daily operation +is mainly with the commonplace. And besides, it has not the gift of +intuition but of reason, and often of conflicting reason. For such +reasons as these freewill--important as it is--must be conceived as a +lower faculty than that of conscience. Because conscience operates +solely in a higher realm, and because its operations are of a higher +quality, I think of it as a superior function of the soul. + +If there is too much theory here, consider the matter for a moment in +its practical aspect. We often see that one strong will can dominate a +weaker one, without in the least impairing its freedom. There is no +doubt that the weaker will is as free as ever. It freely yields to the +influence of the stronger will. And it may yield intelligently. It is +easy to conceive that influences may be brought to bear on it by which +it is captured, without losing a particle of its freedom. + + +THE WORST OF MANKIND. + +We may reasonably conceive, then, of Christ acting on the most +incorrigible of mankind, and entirely capturing them without in the +least depriving them of freewill. What influences He may bring to bear +upon them, who can say? What unfoldings of eternal love He may reveal +are impossible to be imagined. We can thus believe that the worst of +mankind might be captured and redeemed. I appeal to the capture of Saul +of Tarsus as an example of such a possibility. What a door of hope is +opened here for our lost race! + + * * * * * + +It may be asked why such a redemption is not effected in the present +life. Let us beware of intruding into divine mysteries. We might as well +ask why Saul was not arrested and redeemed before he made such a havoc +of the church, and went down to such a low depth of infamy. Or we might +inquire why he was arrested at all. Or we might inquire why God went to +that idolatrous people in Ur of the Chaldees, and took Abraham from +among them, and made him not only the progenitor of the chosen race, +but one of the greatest and most noble men in history. Yet God in his +sovereign pleasure took that course, leaving the rest of those heathen +people in their idolatry. And so through all the ages we see the +manifestation of God's electing favor. I say, we must beware of +intruding into the divine mysteries. To all such inquiries we can only +say, "Even so, Father, for so it seemed good in Thy sight." + + +THEY MAY YIELD SPEEDILY. + +It is well, however, to remember that the environment may be much more +favorable in a future world than here. There are many who are almost of +necessity sinners from their youth up, because of their evil +surroundings. It would be hard to expect them to be much better than +they are. But their surroundings may be entirely different in the next +life; and they may yield speedily to the better influences. We see such +effects so often in this life that we may well cherish hopes for their +larger operation in the next. No details are revealed; but we can +imagine this as a reasonable possibility. In such a case there may be +the most surprising reformations. + +It may be objected that I have taken very little notice of suffering as +a necessary factor in the process of future redemption. I may say that +I have always had it in view; but we have no details as to the nature of +it, or the duration of it, or how it will be inflicted. That there will +be suffering I have no doubt. But I regard suffering rather as +reformatory than punitive. + +Take the example of Saul, to whom we have just referred. If ever there +was a case of sudden conversion, surely we see it there. It did not take +him long to pass out of the kingdom of darkness into the kingdom of +light. But he went through a very agony of remorse. He passed through +such a horror of darkness that for three days and nights he did not eat. +Certainly, the intensest suffering accompanied his conversion. + +In the light of such facts as these we can see how possible, and how +reasonable it is to expect the most wonderful transformation in the next +life. The greatest sinners may become the greatest saints. I have taken +the case of Saul to show how such marvels of redemption may be effected +in a future life. Possibly his case is the most notable that has +occurred. And yet, who can say? From cases that we have known we can +well believe that there are thousands of such cases that have never got +into any history. But we have seen enough to warrant the belief that in +the next life there will be marvels of spiritual transformation. + + + + +XVII. + + +ETERNAL SEPARATIONS. + +An Everlasting Pang--David and Absalom--Strained Ideas of Late +Momentary Repentance--King Solomon--King Saul--The Gracious Character +of Sympathy--George Eliot's View--A strong Argument for Restoration +--Heresy of a Minister's Wife--The Minister's Orthodox View--Wonderful +Goodness of a Criminal--Where Will He Finally Go?--Our Very Imperfect +Friends--Glossing Over Their Faults When They Are Gone--Our +Instinctive Hope for the Worst--Restoration the True Solution--A Final +Era of Joy. + + +We might glance here at another difficulty which is solved by the theory +of Restoration. Apart from this theory, those who are saved we think +must have everlasting regret that friends whom they have known and loved +are not with them. Suppose those friends are annihilated. Will not the +knowledge of that fact be an everlasting pang to the friends who have +attained eternal joy? To think that those who were so dear to them were +worthy of no better fate! To think of the honor and glory which might +have been eternally theirs, which now they have forever missed! What a +joy it would be, too, to have their companionship! But that joy is +eternally forfeited. We think that if regret in heaven can be, it would +arise from the fact that those whom we hoped to meet there we shall +never see. + +Take one case as an illustration. Is it to be conceived that David would +not have an everlasting regret in regard to his son Absalom? We know how +his heart was broken when he received the tidings of Absalom's death; +yes, though Absalom was utterly opposed to him, and was trying to wrest +the kingdom from him. It is one of the most pathetic scenes in Scripture +history, when the king received the news of his son's death. We see him +going up the stairs to the chamber over the gates, and we hear his sobs +and cries, and his broken words: "O Absalom, my son, my son Absalom; +would God I had died for thee; O Absalom, my son, my son." + +Now can it be supposed that David will have no regret for his son +Absalom if he does not meet him in the abodes of bliss? The tenderness +of heart that characterized him here will surely not be suppressed +there. Will not the absence of his son be an everlasting pang? + +It may be supposed--it has been supposed--that somehow at the last +moment, Absalom repented, and was saved. We put no limit on the grace of +God; but such a supposition is entirely gratuitous. It is a far-fetched +invention to square with the idea of supposed final perseverence. The +difficulty is, to believe that Absalom died in a state of grace. How +much more likely it is that Absalom came to himself in the next life; +and that his father could endure--yea, rejoice in--his absence for a +time, knowing that the result would be everlasting reunion. + +And so with Solomon. We read of the high hopes that David cherished +about Solomon, and how Solomon so terribly declined in character in his +later life, and died, so far as the record goes, in apostasy from God. +If he is absent from heaven, will not his absence cause David an +everlasting pang? + +And so with King Saul, and many more whom we recall, both in Bible +history, and in our own experience. The unsolved difficulty stares us in +the face; but it is no longer a difficulty, but everlasting harmony, +when we believe in Restoration. + + +GEORGE ELIOT'S IDEA. + +And if the fate of extinction would thus cause everlasting regret how +much more would the knowledge that our friends are in everlasting +torment. Surely our knowledge of such a fate would be unendurable. Would +there not be everlasting distress in that world of joy? In fact it would +be no world of joy. We shall have the same nature then as now. It will +be only ennobled and purified. Certainly sympathy--which is one of the +noblest of our feelings--will be more tender and intense than now. +George Eliot said that she estimated her entire moral condition by her +capacity of sympathy. We may imagine then the horror of the situation if +we have to think of our friends as being in everlasting torment. + +Surely this is a strong argument for Restoration. We might endure, and +even rejoice in, a mild degree of suffering on the part of friends, if +we knew that such was a necessary process of purification, and that by +and by they would rise to eternal happiness. But to think of them as +being forever in torment--inflicted for punishment, and not for +purification--would be unspeakable torture. We have indeed heard of +zealots who taught that the saved would even rejoice in the sufferings +of the damned, as the effect of God's glorious justice. For the credit +of humanity we would believe that such lurid representations were rare, +and but the product of temporary excitement, or perhaps a mistaken zeal +for orthodoxy. + + * * * * * + +I was lately staying at a Presbyterian Manse. The minister was from +home, but his wife engaged me in several topics of conversation. Among +other things she instanced the case of a family some members of which +were saved, and some were lost; and she asked me if there was any means +of explaining away the agony of such a separation. Thinking she might +not be ready for a thorough discussion of the subject, I tried to +dismiss it by some casual remark. But it would not do; again and again +she returned to the point. At length I stated plainly that I did not +believe in endless torment, or eternal separation. At once, and with +evident relief, she responded that such was her own view. + +Now I think that case is typical of thousands and thousands more. They +have been brought up in the orthodox idea of eternal torment; it is +enshrined in their thought by the sacredness of childish association; +they have the conception that it is an evidence of soundness in the +faith. But by and by, when they begin to think, their heart rebels; the +idea hitherto accounted true seems opposed to every humane instinct, and +much more opposed to that mercy that is from everlasting to everlasting. +There is thus a sea of conflicting ideas, and they know not which way to +turn. My hope is, that when they read these pages they will see that a +large pan of the church has been for a long time under a dark cloud of +error, and that their humane instinct is but a dim reflection of +Eternal Love. + +The lady referred to told me that her husband's view and hers do not +agree. It is his idea, she said, that the point of view of the saved +will gradually be uplifted until it coincides with God's, and that then +they will be able to contemplate the tortures of the damned with perfect +satisfaction! And this is orthodoxy! O, for the day when this dark pall +will be lifted from the heart of the world! + + * * * * * + +Thus men have distorted the finest feelings of their nature that they +might view with complacency the eternal torments of the damned. They +really believed, or tried to believe, that such was God's feeling and +attitude; and to that divine ideal they felt that they must aspire. It +was surely hard work, and would naturally issue in a degree of +sanctimoniousness and unreality. Yet it was necessary, if the doctrine +of eternal torment were true. But the moment that doctrine is seen to be +untrue, what a change of ideal! Then it is discerned that all this +hardening process is opposed to the best that is in human nature, and +utterly contrary to the character of God. We can never estimate the +spiritual loss that it has been to mankind to have had such ideas of the +Infinitely Merciful One. + + * * * * * + +When it is once discerned that there is no endless torment, but that +suffering in the next life is a divinely appointed means of reformation, +how the mind is enlarged in the contemplation of the wisdom, power, and +love of God! Yea, and what an uplift, and what a new direction, is given +to our ideas of human perfection and blessedness! If there were nothing +else, we have surely here a strong argument for final Restoration. + +Eternal blessedness is consonant with our nature; and though details of +it are not revealed, it is reasonable to believe that it will ultimately +be attained. But eternal suffering is abnormal and repugnant. Especially +is it so as we rise in the moral scale. As a worthy ultimatum it cannot +be entertained. It is far more reasonable to believe that under the +perfect government of God, sin and all its resulting pain will finally +be done away. + +Further; it would be hard to find a case of such utter wickedness as not +to have some mixture of good as well. That gives us the reasonable hope +that ultimately the good will triumph. And sometimes we find great +goodness mixed with great evil. Just now I notice a very affecting +report in the newspaper of a criminal in whom there must have been a +wonderful mixture of good and bad. He was convicted of a serious crime, +and sentenced to three years in the penitentiary. When he was leaving +the city under arrest, and being taken on board the train that was to +convey him to the place of confinement, a number of his late companions +in crime appeared on the railway platform. They had come to bid him +good-bye. And it was no formal leave-taking. With tears and sobs they +flung their arms about his neck, and kissed him. So affecting was the +scene that the policeman in charge was utterly broken down. But the man +had to go to prison; and the chances are that the evil influences of +prison life will dissipate much of that extraordinary goodness which +must have been in him to develop so much affection. + +Be that as it may, the question must suggest itself to every thoughtful +mind, "Where will that man go should he die in the meantime?" He is far +too good for the world of woe; yet he is not fit for the better world +until his criminal propensities are eliminated. How reasonable it is to +believe in--we might say what a moral necessity there is for--a process +of development of the good, and elimination of the evil. On the +principle that what is good will survive, and that the evil will be +extinguished, we can hope for nothing less. And when we remember that +all men, and all conditions, and all worlds, are under the control of +Him whose love is from everlasting to everlasting, we may believe that +such a man's final destiny is the inheritance of the saints. + +Another argument is derived very naturally from the case of departed +friends whose spiritual condition was doubtful. Have we not known of +acquaintances who passed away, of whose spiritual condition we could +have no well grounded assurance? But the moment they were gone we became +charitable, glossed over their faults, and hoped for the best. Would it +not be a far more reasonable thing to do, to imagine them as having +passed into some purifying process, from which they would emerge in due +time? In the case of many we can believe that such a purifying process +might involve no great suffering; and we could endure the thought of it +when we believed in its glorious issue. In fact we would become more +like God Himself, who is inflicting pain every day with a view to moral +perfection by and by. + +Well do I remember spending an evening with a personal friend. He was a +man of sterling character. In his ordinary demeanor, however, he was a +very John Bull of a man; you would not think there was a particle of +sentiment in his whole composition. During our conversation, reference +was made to the case of departed friends whose spiritual condition was +doubtful; and before I knew, my friend utterly broke down and wept. No +doubt he was thinking of one in such a case. I could not at that time +offer him the consolation of the larger hope; and it is doubtful if with +his education he could have accepted such consolation. What a solace it +will be, when we can think of departed friends in whom the work of grace +was manifestly very incomplete--possibly not begun--as having gone, not +into a state of hopeless, everlasting torment--but as having passed into +a state where the work of grace will be completed. + +But speaking of the reformatory process, there is one circumstance that +may seem to indicate that it may be very long. I refer to the fact that +Satan has been so long incorrigible. I take him of course to be a +conscious personality. In the Word of God I suppose there are a hundred +references to him as a person. If you have any doubt on that point look +up the references, and I think you will be convinced. + +Now, since his temptation of Adam, and we know not how long before, +Satan has been persevering in a course of evil. Does not that fact seem +to indicate that sinners must have a long period of suffering in the +next life before they are reclaimed, if they ever are? + + +WE HAVE NO DATA. + +To this view a number of answers may be given. In the first place, Satan +is of another race; we know very little of his former history, or the +circumstances of his fall; and we know not if any means for his recovery +have been provided. In the next place, a few thousand years may be but a +span in the long sweep of his existence. Then further, he does not seem +to be in a state of suffering at present. There is a hint in the Book of +Revelation that he will be so by and by; and we know not what may be in +store for him. As intimated before, some think he will be restored; +others think he will be annihilated. With such ignorance of the +circumstances of the case, it is plain that we have no data for forming +an opinion one way or the other. At the same time, we cannot help being +in sympathy with the words of Burns; they certainly touch a chord in all +our hearts: + + "Then fare ye weel, auld nickey Ben; + O wad ye tak' a thought and men' + Ye aiblins micht--I dinna ken-- + Hae still a stake." + +As I have said, there are those who teach that Satan will be ultimately +extinguished. And they lay down that theory with great positiveness. +While there are some hints to that effect in the Word of God, it does +not seem to me that they are clear enough to warrant us in being +positive. We would hardly expect so much. It is not our business to know +much of "other world" affairs for the present. + +So far as we may judge, it would appear instead that Satan's long +continuance in sin gives some hope of his ultimate Restoration. For the +question will naturally arise: Why should God spare him so long, if He +foresees that he must be extinguished at last? Why not extinguish him at +once, and thus avoid so much temptation to evil? I am by no means +curious on such a question. I merely cite these possibilities to show +that the subject is utterly beyond us. + +It really comes to this, that on such high topics it is wise to be +reverently silent. But with the fact that we do not know, we ally the +privilege of eternal hope. So we would say with Tennyson: + + "Behold, we know not anything; + We can but trust that good shall fall, + At last far off, at last to all; + And every winter change to spring." + +If you dissent from some of the views I have advanced, I would ask you +not to be hasty in forming conclusions. It may be that after some years +you will see differently. I was myself many years before coming to +entertain these views. But they were growing on me, perhaps +unconsciously, and at length they took this pronounced form. It may be +so with you. The ideas which you entertain now may be perhaps the result +of early training as much as of patient study. Let us ever look for +divine guidance. We have the promise. "Ye shall know the truth; and the +truth shall make you free." + + * * * * * + +I cannot but forecast the new era of joy that will come to the world +when the doctrine of Restoration is generally accepted. It will be like +a burst of sunlight from behind a dark cloud. The world is sad; and I am +convinced that one cause of its sadness is the dark view of endless +torment that has so long prevailed. The view, from long habit, may be +held almost unconsciously; but the dark shadow of it has cast a heavy +gloom over human life. What an uplift all hearts will have, what a +radiance of joy will be infused into life, we can now but dimly +anticipate. Then we can adopt the dictum of Browning, and it will be no +cheap optimism: + + "God's in His heaven; + All's right with the world." + +After all, that is only our poor human way of expressing the majestic +thought, "The Lord God omnipotent reigneth!" + + + + +XVIII. + + +NOT REALLY BELIEVED. + +Present Enthusiasm for Missions--Former Lassitude--The Basis of +Missionary Enterprise--Supposed Damnation of the Heathen--If Really +Believed, Would Drive Us to Frenzy--Ministers' Monday Meeting +--Pretence Cuts the Nerve of Enthusiasm--Restoration the True Incentive +--Effective Because Reasonable--Torment Not Really Believed--The Heart +Often Truer Than the Head--Necessity for Preparatory State--Could not +Have Details Revealed--Orthodoxy of the Torment View--Trying to +Believe It--Be Not Afraid of the Truth--Extreme Calvinists Signally +Honored--The Reason Why--Our Innate God-given Convictions--Meagre +Expenditure for Missions--Tacit Acknowledgement That Endless Suffering +Is Not Believed. + + +Would not the doctrine of Restoration, as I have tried to commend it, +cut the nerve of enthusiasm for missions? No, I think not; but it would +provide a saner basis for them. For what is the true basis of missions? +Is it not the command of our Lord to preach the Gospel to +every creature? + +That the command extends down to our own time is clear from the fact +that the disciples were commanded to go into all the world. They could +not do so in their own time; so the command extends to their followers. +Moreover, Christ said he would be with them until the end of the world. +But they were not to continue to the end of the world; so the command +was intended not only for them but those who would succeed them. Thus +the duty comes home to the Christian church now, and cannot be evaded. + + +INCREASED INTEREST AND SYMPATHY + +And all the Christian churches are agreed that this duty has been laid +upon them, The churches are alive to this duty as they never were +before. And this is one of the most hopeful signs of the age. It does +seem at times as if society were getting worse at the core; yet in +regard to sympathy and helpfulness, especially in regions remote, it is +certainly improving. And this increased interest and sympathy relates +both to the bodies and the souls of men. This age has witnessed marvels +of kindness and enterprise that would have been impossible only a few +years ago. + +Surely it is time. It must be confessed that the church in general has +been very slow to take up the subject of missions with any zeal. There +was great activity in the first century of the Christian era, and a +little later. If it had only been sustained until the present time, +possibly the whole world would have been evangelized. But there was a +deplorable lapse of interest and of effort. And it was long continued. +We might say that for sixteen hundred years the church was almost +indifferent on the matter. But now there is renewed enthusiasm and +enterprise. + +This long lapse of interest should certainly make us moderate in our +interpretation of Scripture. Here were the Saviour's words, clearly +before the eyes of the church for sixteen hundred years; and it seems we +did not see or hear them. He commanded us--and it was one of his last +commands--to preach the Gospel to the world. But we took almost no +notice. The world might have been dying in heathenism, but we seemed not +to care. We had not the spiritual alertness to realize that the words of +Christ had any application to ourselves. Such torpor of spiritual +understanding and sentiment, I say, ought to keep us from being unduly +positive, or self-assertive, in our interpretation of Scripture. Happily +there is renewed interest now; and in this all the churches are agreed. + + +WHAT BECOMES OF THE HEATHEN? + +But what is the basis of all missionary enterprise? I have said that it +is the command of Christ. It is not necessary to believe that the +heathen who do not hear the Gospel are lost. There were certainly some +heathens who were not far from the kingdom of God. The possibility of +men being raised to such a high spiritual level, even without the +Gospel, gives us a hint of the ways and means that God can use for the +ultimate salvation of the heathen world. + +And it is to be noted that Christ made no special appeal to us in order +to evoke our enthusiasm for the heathen. He gave no hint that there is +but the one alternative of damnation if they do not receive and accept +the Gospel. He had evidently no morbid hysteria on that ground. He +simply gave the command; and that ought to be sufficient. He knows what +possibilities of grace are in reserve; but that was not the time nor the +place to speak of them. + +Besides, if we could realize that every heathen who does not hear and +accept the Gospel is doomed to eternal fire, the thought would drive us +to frenzy. We cannot bear the thought of a person, though he were an +enemy, being even burned to death. In such a case, there would be a +crowd of ardent sympathizers, though it were known that their sympathy +would be unavailing. Failing all relief, there would be sighs, and +groans, and prayers on every hand. It is not possible to witness unmoved +such a scene of suffering. And it lasts but a short time. But the +supposed case of the heathen is endless agony; and it does not move us. +The only conclusion is that it is not really believed. We may think we +believe it; we may count it orthodox to believe it; but if we did really +believe it, it would drive us to insanity. + + +A QUASI ENTHUSIASM. + +Therefore any argument drawn from the supposed damnation of the heathen +is unreal. We may stir up a quasi enthusiasm; we may be moved for the +time; but we are not by any means moved to the level of the fate which +we deplore. If we really believed it, as so many profess, we would spend +our last dollar, and make all but superhuman efforts, to take the Gospel +to the heathen. But instead of that, we are content to hear at long +intervals a few points of information from the minister, take up a +collection for Foreign Missions, to which perhaps we contribute a few +cents or dollars, and then dismiss the whole matter from our minds. + +Some time ago I was present at a ministers' Monday morning meeting. A +brother read a paper on Foreign Missions. He and his congregation are +noted for their enthusiasm and liberality in that sphere. When he was +making his plea for increased liberality and enterprise, he pictured the +heathen dropping into eternal torment one by one--I think at the average +rate of one every minute. When he had done there was a period of +profound silence on the part of the brethren who were present. I saw +that many of them were confused. They could not in their hearts endorse +the brother's argument; and it would be unorthodox to contravene it. + + +COULD NOT REST IN THEIR BEDS. + +It will thus be seen that the church is in a very unsettled position on +this question. Good men are trying to believe what in their hearts they +repudiate. They think it a sign of soundness in the faith to believe in +the doctrine of eternal torment. If they really believed it they could +not rest in their beds at night, nor follow their usual avocations by +day. But happily they do not really believe it. + +Thus the theory of eternal torment has this everlasting drawback that +men will not believe it. It may be, and has been, accounted the orthodox +view; and men may try to believe it, but as a matter of fact they do +not. To think that a person will suffer forever, and ever, is beyond +actual belief. Just think for a while of torment without end. Lengthen +out the time in your imagination, and when you have reached the utmost +stretch of imagination, then think that eternity is only beginning, and +that through eternal cycles of aeons it will go on forever and ever, +and ever. + +It used to be a favorite method of illustrating the eternity of torment +to suppose that after a million of years one grain of soil were taken +from the earth; then after another million of years, another grain; then +after another million of years, another grain; and so on until the +whole of the earth had disappeared; then repeat the proceeding ten +thousand millions of times; and then eternity would be only beginning! +Imagine, if you can, a soul in torment all these uncounted ages; and +then think of the process being repeated over and over again, without +end, without end, without end! No man can believe it. + +But if you tell him he is to suffer until he is reclaimed, he can +believe that; it comes easily within the scope of his imagination--yes, +and of his reason too. Hence it will have more effect on a man's +conviction, and will produce a greater influence on his life, to be told +that if he dies impenitent he will suffer until he repents, and +is reformed. + +Now when we consider the natural affinity which the mind has for truth, +and when we recognize the impossibility of believing in endless torment, +we have a strong presumption that the theory is not true. At all events, +in the present unsettled state of the question would it not be a +wholesome thing to take the more limited view of suffering, and have men +believe it in their inmost souls, rather than the view of eternal +torment, with a hesitating, half hearted presentation of it, and +consequently without producing genuine conviction? This is a serious +question; let all serious minds ponder it. + +The want of candor in expressing definite conviction on this subject +seems to me to be a formidable barrier to church union. The following +article of mine on this point lately appeared in _The Homiletic Review_: + +The contemplated organic union of the Presbyterian, Methodist, and +Congregational Churches in Canada has not yet been consummated. One +thing that involved some delay has been the discovery of a basis of +doctrine that would suit the three churches. At length such a basis has +been formulated. It contains one statement, however, which I am rather +surprised to see. It says that the doom of the finally impenitent will +be "eternal death." Now what does that mean? Might it not be honestly +taken to mean two very different things? Might it not be taken to mean +"eternal torment" or "eternal extinction?" The manifest ambiguity of +such a statement would seem to me highly objectionable. I quoted the +phrase to two thoughtful friends, and asked them what it meant. They +made a long pause, and said they did not know. + +If the phrase has been adopted on purpose to make it the expression of +the two views referred to, such a course is surely wanting in candor and +honesty. To be sure it is a Scripture phrase; but inasmuch as it is +taken to express two very different views, it ought not to be adopted. +By all means let us be clear and simple and straightforward. + +There has been too much vagueness on the part of preachers on this +most solemn theme. Lately I heard a preacher speaking of unsaved men as +"miserable failures, going out into the darkness." Now what did he mean? +Either he has no definite idea himself, or he judged it unwise to +express it; or he was afraid to express it. Does not such a statement as +I have quoted pander directly to infidelity? + +Surely the time has come when we ought candidly to recognize that on +this question there may be a legitimate difference of opinion. There are +men whose godliness and ability are beyond all question, who hold +diverse views on this matter. Whether it be the theory of eternal +torment or extinction or Restoration that is held, let us concede all +honor and confidence to the men who hold it. The more of that spirit we +really possess, the sooner will the divine light break upon our souls. + +With regard to a basis on which conscientious men can really unite, is +it well to go so much into detail? Mere creeds will never conserve the +truth. Men will think, whether we will or no; and men will have diverse +views. Do we not put a premium on dishonesty by constructing a creed for +all details, and expecting men to subscribe to that creed? Have we not +had too much of that in the past? A noted official in the Methodist body +told me lately that he does not believe in eternal torment, but that if +it were known, he would lose his position. But eternal torment is in +the Methodist creed, and he had profest his adherence to it. It is so +with many Presbyterians. I have spoken privately with several, and not +one profest to believe in that doctrine. But we say, "Truth is mighty +and will prevail." Yes, I believe it will; but it would surely prevail +faster if we were always loyal to it. Besides, is there anything that +makes more directly for the degeneracy of character than such evasion? + +To avoid all peril of this kind, how would it do to take for a basis of +doctrine this simple statement, "I believe the Scriptures of the Old and +New Testaments to be the Word of God?" Or, "I believe the Scriptures of +the Old and New Testaments to contain the Word of God?" Then, with +further "light breaking from God's holy word," we would not need to +expunge anything from our creed, or add anything to it. + +Lately I heard a most fervid appeal on behalf of missions. But the +speaker really gave no worthy, definite incentive, by which the appeal +would be made effective. He gave no hint whatever as to the fate of the +heathen if we failed to Christianize them. He did not say they would +have to pass through pains in the next life necessary to their +reformation. Nor did he say they would be extinguished at death, or some +time after. Nor did he say they would drop into eternal fire. Any of +these three possibilities if duly presented, would be more or less an +incentive to action. But he simply referred to the heathen being saved +in some vague way, which almost meant nothing. The nerve of enthusiasm +for missions is cut if the appeal cannot be enforced by some definite +incentive to action; but usually there is no such incentive advanced. +There is no doubt or hesitation as to the positive part of salvation; +but as to the negative part of it there is no clear-cut deliverance. + +The presumption is that there is usually no definite conviction. In the +evangelical churches there is some faint survival of the doctrine of +endless torment; but the preacher rarely or never presents it; it may be +because he does not really believe it; or because he knows that the +people will not believe it. I say, would it not be better to present the +idea of Restoration, and present the view strongly, with a pronounced +accent of conviction? Not only is such a course in my view required by +the claims of honesty, but the effect would be better beyond all +computation. + +I have just referred to the incentive that we have to impel us to a +world-wide Evangelization. We have seen that the command of Christ was +practically unheeded for many hundreds of years. We can imagine that the +church will never again lapse to that low level of insensibility. + +But, along with the command, we have a worthy incentive in the doctrine +of Restoration. If we can only realize that by faithful missionary +effort the heathen will require a pruning and development when they pass +out of this life, will not that be an effective and worthy incentive to +the best efforts of which we are capable? + +It may be thought by some that the old doctrine of endless torment would +be more effective as an incentive. At the first glance it may appear so. +What could be more effective than the warning that men will drop into an +endless hell if they do not receive the offers of grace before they die? +That was relied upon formerly. It was thought that no other warning +would have such force. But as a matter of fact it failed, except that in +some cases it produced a temporary panic. And why did it fail? Simply +because it was not heartily believed. Men might think they believed it; +they might try to believe it; they might think it orthodox to believe +it; but as a matter of fact they did not believe it. If they had, they +would have moved heaven and earth to avoid such a doom, both for +themselves and others. + +The doctrine of Restoration has no such disadvantage to contend with. It +is credible in the highest degree. It is an urgent incentive, and a +reasonable one. If a sinner goes out into the next life unreconciled to +God, there must be a terrible looking for of judgment. He will be +reclaimed; but the age-long pruning he may have to undergo is a fearful +thing to contemplate. If he knew his Lord's will, and did it not, he +will be beaten with many stripes. + +There is nothing incredible to him in that. He sees the reasonableness +of it. An appeal of that kind will move him, when any picture of hell +fire will have but a small effect. I believe this is the standpoint to +which the churches will have to come. + +In corroboration of the idea that even Christian people do not believe +in eternal torment, I would say that lately I met a lady, and I inquired +the latest news of her friend who had slipped and broken his leg. She +said that she had just come from the hospital, and that he was dying. +She added that it would be a relief when he was gone, for he would then +be out of pain. + +Now this lady is a member of a church that professes to believe in +eternal torment, but she had no idea of her friend going into +everlasting suffering when he died. He made no profession of religion; +but that circumstance seemed to give her no concern. Is not such the +general feeling? And thus it is that many practically repudiate their +own creed. They hang on in theory to the doctrine of endless suffering, +because it is in the creed of the church; but practically they deny it. +Would it not be far better to believe steadfastly in a state of +discipline and purification? Would not that be a much better incentive +to prepare for the end of life, than the half heathenish idea that there +is nothing whatever to fear? As a gentleman said to me lately, when +speaking of the Roman Catholic fear of Purgatory, "The Methodists and +Presbyterians would need some kind of purgatory too." + +It may be objected that no details are revealed of such a preparatory +state; and some may be so foolish as to think that this is an argument +against its existence. I have surely only to remind you that neither +have we details of the blessedness of heaven. In fact we could not have +such details. That would probably involve a great deal of the history +and condition of other worlds, which would be utterly confusing to us at +present, and would serve no good end. We have enough to stimulate hope, +but not enough to pander to curiosity. + +That the advocates of eternal torment have no really deep conviction of +its truth, let me also give a quotation that I have just met with: + +"That its advocates themselves have little or no faith in it is very +manifest from the fact that it has no power over their course of action. +While all the denominations of Christendom profess to believe the +doctrine that eternal torment and endless, hopeless despair will +constitute the punishment of the wicked, they are all quite at ease in +allowing the wicked to take their own course, while they themselves +pursue the even tenor of their way. + +"Chiming bells and pealing organs, artistic choirs, and costly edifices, +and upholstered pews, and polished oratory which more and more avoids +any reference to this alarming theme, afford rest and entertainment to +the fashionable congregations that gather on the Lord's day, and are +known to the world as the churches of Christ and the representatives of +his doctrines. But they seem little concerned about the eternal welfare +of the multitudes, or even of themselves and their own families, though +one would naturally presume that with such awful possibilities in view +they would be almost frantic in their efforts to rescue the perishing. +The plain inference is that they do not believe it." + +Then follows a reference to the "Mental Bias" of the early translators, +as accounting for their erroneous translations, because they were just +breaking away from the old papal system. Then the later translators are +scathed for what the author calls "duplicity and cowardice" in +continuing such errors. + +Consider, too, that we are God's own children. This is no mere figure of +speech. We are as truly God's children as our children are our own. If +our children are evil, it is our glory to reclaim them. No matter how +bad they are, we could not bear the thought of even one of them being in +torment. But according to some, God can bear the thought, can even +exult in it--that myriads of His children are in torment of the most +horrible kind, and that for ever and ever. And it is conceived that this +is so, notwithstanding the story of the Prodigal Son! + +More than that, we hear the Father sighing out of His heart the broken +words, "O that they were wise, that they understood this, that they +would consider their latter end!" Yes, and we see Christ weeping over +the doomed city, and we hear His pathetic words. "If thou hadst known--O +if thou hadst only known the things that belong to thy peace!" And yet +God is conceived of as contemplating with equanimity the everlasting +torment of His own children. + +Happily, however, men do not really believe in eternal torment. They may +try to do so; it may seem orthodox; they may profess their faith in it; +but their heart is often better than their head, and they do not really +believe it. On this point, I will transcribe a paragraph from Rev. +Arthur Chambers. It is so true, and so well expressed, that it will +commend itself to every candid mind. He says: + +"Thank God for the happiness of humanity! Man's intuitive instincts are +better than his formulated creeds. The hope is secretly cherished that +the grace of God, because it is the grace of an infinite Being, must and +will operate beyond the limits defined by a narrow theology. No +Christian, however staunch to the pitiless teaching of the school to +which he belongs, ever brings himself really to think that any one +beloved by him in the World Beyond is irretrievably lost. His creed, +perhaps gives him no hope in regard to that one who dies without +religion; but his own heart refuses to surrender its hope; and so he +keeps his reason, and his faith in God." + +I know there are those who accept the doctrine of Restoration, who yet +think it an unsafe position to take in the case of some. They cite the +case of parties who having accepted the larger view, drift into +infidelity. The reason given is, that the doctrine of endless torment +has been so long identified with orthodoxy that when that doctrine is +surrendered, the vital doctrines of Christianity are in danger of going +along with it. + +But I do not think we need have any grave fears of that kind. For one +thing, we ought not to be afraid of truth having an evil influence. On +the contrary, it is a sanctifying power. Hence our Lord's prayer. +"Sanctify them through Thy truth; Thy Word is truth." So if a man drifts +into infidelity it is not the truth that leads him there. I imagine it +is half truth that leads him astray; and a half truth is often really a +falsehood. So if a man takes up the idea of Restoration in a careless or +flippant spirit, thinking chiefly of it as a happy escape from +punishment, it is a half truth; to him it is really a falsehood. But let +him consider also the facts by which the idea of Restoration is +sustained; let him be imbued thoroughly with these; and I think there +will be little chance of him drifting into infidelity. I think on the +contrary he will be far more devout. He will be let into such views of +the wisdom, love and power of God as will more than offset any tendency +to rationalism. + +Besides, we know not what punishment, either in duration or intensity +may await sinful men in the next life. We do not claim that suffering is +abolished. Very far from that. We only claim that it is not of endless +duration, and that it is of a reformatory character. If a man is +thoroughly imbued with such ideas, he will be very far from being a +sceptic. He will realize that the truth is a sanctifying power. + +On this basis you give him something that he can really believe. You can +tell him that he must suffer until he surrenders. He can believe that +thoroughly. It appeals to his reason. But if you tell him that whether +he surrenders or not, he must suffer forever and ever and ever, without +any hope of release through all eternity, he does not really believe +that; it is entirely beyond him; and it makes but a slight impression. +The truth is the main thing; and the truth is divine; yes, divine; both +in its nature and effects. + +We have to remember, too, that there is such a thing as turning the +grace of God into lasciviousness. The German proverb that the best +things may become the worst, is along the same line; but it is +commonplace compared with the trenchant words of Jude. According to him, +even "grace" may become "lasciviousness." We have there a solemn +warning. It does seem to me that really worthy thoughts of God are not +compatible with the idea of endless torment. + +In favor of the doctrine of eternal torment, it may be claimed that God +has signally honored many men who hold, or have held, this view, and +that therefore that view is the correct one. In the matter of revivals, +especially, were not such men signally owned and honored? Witness the +earlier Methodists, and later the Salvation Army. Especially think of +Mr. Finney, under whose ministry there was a mighty revival. + + +ENCUMBERED THOUGH IT BE. + +But there are two or three facts that ought to be remembered in this +connection. One is, that God is often pleased to own even a small +modicum of truth, encumbered though it be with a great deal of error. +Such may have been Finney's case in particular. He preached the Gospel; +that was the secret of his genuine success. Men were simply frightened +by his lurid descriptions of hell. So extreme was he in this respect +that strong men trembled, and Finney had to be pulled by the coat tails +that he 'might go no further. So it was not his awful descriptions of +the lost that were so blessed. It was the modicum of Gospel truth, +presented with great earnestness, that really told. + +Let me give two examples of the same principle from New Testament +history. There was a certain Jew named Apollos. It is said of him that +he was "mighty in the Scriptures," that he was "instructed in the way of +the Lord," that he "mightily convinced the Jews." Yes; but at the same +time he "knew only the baptism of John." Great as that man was, he was +taken in hand by those obscure Christians. Aquila and Priscilla, who +"expounded unto him the way of God more perfectly." The truth he had was +encumbered for a time with a great deal of error; but it was owned and +blessed notwithstanding. + + +WANT OF PROPORTION. + +A more notable case was that of Peter. You remember his glorious +response to our Lord's challenge, "Whom say ye that I am?" Peter +promptly and gladly responded, "Thou art the Christ, the Son of the +living God." By that confession, Peter has covered his name with +immortal honor. You remember, too, his sermon on the day of Pentecost, +when three thousand men were converted. You recall also that sermon a +little later when the converts numbered five thousand. Yes; but the man +who was thus owned and honored really believed that the Gospel was for +the Jews alone. Notwithstanding all his advantages, he was really a +subject of that delusion. And he continued so for some time. Three +miracles had really to be wrought to convince Peter to the contrary. +This want of proportion in the man's illumination is really marvellous. +It goes a long way to explain many revivals since that time. + +Thus, Peter--grand apostle though he was--and notwithstanding that for +three years he had been the bosom friend of Christ--had very narrow +views as to the intended scope of the Gospel. He believed that the +Gentiles were common and unclean; and it took, first a vision, and then +a miraculous experience, to cure him of that insular idea. But he was +cured, and never went back to his former contracted ideas. + +So, it seems to me, the Christian World of to-day needs a vision along +the same line; but larger. They have to take in the millions of +un-Christian people in Christian lands, together with the uncounted +millions of heathen during all time; and they have to learn that from +the divine standpoint not one individual of them all is common or +unclean. We believe that every one of them is destined for glory, and +honor, and immortality. It may take a long time, and methods which as +yet we know nothing of, to work out that glorious issue; but we cannot +conceive of anything less as being worthy of eternal wisdom, power, +and love. + +From this point of view there can be no uncertainty about the end. +Whether we think of God as desiring the highest character and happiness +of His creatures; or whether we think of the means that Christ has used, +and is using, to secure that end; or whether we think of the capacity of +man for attaining the highest and the best--we can have no doubt that +suffering will ultimately be done away, and that God will be all in all! +That is, everything in everybody! Let us try to realize it. It is no +mere golden dream. + +I heard lately of a boy in Chicago under whose addresses people were +being continually converted; and it was said there was nothing peculiar +about his addresses but want of grammar. It is thus that God often +chooses the weak things of the world to confound the mighty. The mere +fact, then, that successful revivalists believed in the old theory of +eternal torment, is no proof, nor even an indication, that it is true. + +What a recoil we experience now when we read Jonathan Edwards' appalling +description of sinners in the hands of an angry God! Even our beloved +Spurgeon fell into this most horrible mistake. In all such cases it was +logical enough. These men were but honestly following up the necessary +result of their creed. Yet it may be well to quote Spurgeon's own +words, that we may see what the old doctrine infallibly leads to. He +says: "When thou diest, thy soul will be tormented alone. That will be a +hell for it. But at the Day of Judgment, thy body will join thy soul, +and then thou wilt have twin hells; thy soul sweating drops of blood, +and thy body suffused with agony. In fire, exactly like that we have on +earth, thy body will lie, asbestos-like, forever consumed, all thy veins +roads for the feet of pain to travel on, every nerve a string, on which +the devil shall forever play his diabolical tune of hell's +unutterable lament." + +No doubt such descriptions are awful. But are they not reasonable, if +eternal torment is true? It is no use to turn away awe-stricken from +such details; they are quite in harmony with the main idea of torment. +Get the main idea right, and all such details will disappear. In fact, +they have largely disappeared now. Why? Because the main idea is really +disbelieved. Yes, disbelieved, though it is confessed. Surely, this +disloyalty to what in our inmost souls we believe to be the truth is +disloyalty to the Spirit of Truth. + +Spurgeon's words are horrible enough; but they are far exceeded by +others. Take the case of the Rev. J. Furniss, in a book of his on the +"Sight of Hell." This author would be fiendish, if he were not silly. +Here are his words: + +"Little child, if you go to hell, there will be a devil at your side to +strike you. He will go on striking you every minute forever and ever +without end. The first stroke will make your body as bad as the body of +Job, covered from head to foot with sores and ulcers. The second stroke +will make your body twice as bad as the body of Job. The third stroke +will make your body three times as bad as the body of Job. The fourth +stroke will make your body four times as bad as the body of Job. How, +then will your body be, after the devil has been striking it every +moment for a hundred millions of years without stopping? + +"Perhaps at this moment, seven o'clock in the evening, a child is just +going to hell. To-morrow evening at seven o'clock, go and knock at the +gates of hell, and ask what the child is doing. The devils will go and +look. They will come back again, and say, The child is burning,' Go in a +week and ask what the child is doing. You will get the same answer, 'It +is burning,' Go in a year and ask. The same answer comes, 'It is +burning.' Go in a million years and ask the same question. The answer is +just the same, 'It is burning in the fire!'" + +This is lurid enough; but is it not logical? It does seem to me that in +this as in many other instances there is a great want in the popular +imagination. Men will think it reasonable to believe in endless +suffering; consider it even a sure sign of orthodoxy; sometimes speak of +it glibly; but when the idea is drawn out into detail, they will shrink +back from the detail in horror. + +The fact is, that the theory does not bear to be presented in detail; +when it is, even its supporters are horrified. Yet the most lurid +details are strictly logical. For there is no conceivable detail of +agony to be compared with that of its eternal duration. The most +dreadful suffering that can be imagined pales almost into insignificance +compared with the idea of endless--endless--endless duration. Even a +mild discomfort, if eternally prolonged, infinitely surpasses in amount +the most fearful suffering that has an end. But men will accept the +theory of endless suffering almost as a commonplace, yet recoil with +horror from any presentation of it in detail. + +The fact that it does not bear to be even thought of in detail goes a +long way to discredit the whole theory. A little development of the +imagination here would be more effectual with the majority of men than +all the logic in the world. And let us not think that imagination is +some kind of a wild and exuberant offshoot of pure reason. No; it is a +God-given faculty, and of a quality almost divine. As Ruskin says, "It +is the greatest power of the soul." + +Just think for a moment that sane men and kindly men could really +believe in the lurid descriptions which I have quoted! Yet this passed +for orthodoxy! Is it not a marvel that men ever believed it, or tried to +believe it? Only think of infinite love, infinite power, and infinite +wisdom, combining to accomplish such a result! It is almost beyond +belief that men of ordinary feeling, and with the Bible in their hands, +ever tried to believe it. For the truth must commend itself to the heart +as well as to the mind. If it does not, we ought to be on our guard. + +On this most serious aspect of the case, I quote from Carlyle. He says: + +"What the light of your mind, which is the direct inspiration of the +Almighty, pronounces incredible, that, in God's name, leave uncredited; +at your peril do not try believing that." + +It will be seen that what I have elsewhere called an "affinity for +truth," Carlyle calls the "direct inspiration of the Almighty." There is +no contradiction. The one phrase notes the effect of our intuition; the +other recognizes its origin. At all events, this mental and moral +repugnance to the theory is a strong indication that it is not true. + +On this most serious aspect of the case, let us pause for a moment +longer. The more our mind dwells on it the more pronounced is our +conviction that it is not true. Just think of one soul being consigned +to everlasting torment. Through ages and ages interminable, to be +succeeded by other ages forever and ever, the agony is prolonged, with +the absolute certainty that forever and ever there will be no release or +mitigation. + +Would not the very thought of such a fate drive us insane? Surely it +would; yes, though the supposed criminal had committed the most +atrocious crimes, and though he had done us the worst conceivable wrong. +But here we are, giving our minds to business, our hearts to pleasure, +and our nights to sleep, yet all the while professing to believe that +one of our fellow creatures, perhaps one whom we have known, it may be +one whom we have loved, is in everlasting torment. Yet if a stranger was +confined in a burning house, we would make the most frantic efforts to +relieve him; and if we failed, the very memory of his fate would be +painful to us all our days. + +But the case we are trying to imagine is very different. He is no +stranger, but one with whom we were acquainted; perhaps one of our own +family; possibly one whom we have loved as our own life. And he is not +suffering for a few minutes only, but forever and ever, without any +possibility of relief. Yet we go about our business or our pleasure +without giving him a thought. Is there not a strong presumption that +deep down in our souls we do not really believe that he is in eternal +torment? We may try to believe it; orthodoxy may tell us that it is +true; but do we really believe it? Our innate, God-given conviction may +turn out to be nearer the truth than our creed. + +And let it be remembered that the supposed torment is eternal fire; +yes, eternal fire. We may conceive of the fire as being changed somehow +to suit our spiritual condition; but not less is it eternal fire. And we +calmly think of such endless fire as a possibility! + +Yet we have thought of but one person as enduring such a fate. But if it +is the portion of even one, it must be so for countless millions. For +millions have lived and died in heathenism, and millions are dying in +heathenism now. Other millions in Christian lands are passing away in +practically the same condition. And all of these are our brothers and +sisters of the human race. By far the great majority of them had no +chance of hearing the joyful sound. Yet some of them rose to sublime +heights of character. And yet they are all consigned to this holocaust +of everlasting fire! + +Consider also that the Being who is thus supposed to deal with these +uncounted myriads is a Being of mercy inconceivably tender; of a love +that is from everlasting to everlasting; of a wisdom that is infallible; +of a power that can use any means for the execution of His will. Then +ask yourself this question, and answer it truly from your own soul: Is +it possible to believe that such a Being has nothing better in store for +His own children? Surely, surely, such a fate as we profess to believe +must have had its origin in the heart and brain of a fiend! That it can +be seriously entertained by devout and reasonable men we think must be +accounted for on these grounds, that it comes to us with the stamp of +orthodoxy, and that it is not candidly examined. Otherwise, to every +sincere and candid mind, and to every heart that has any genuine +feeling, it would seem revolting and incredible. + +With regard to the possibility of a man trying to persuade himself that +he really believes with mind what he utterly repudiates with his heart, +I have already quoted some very trenchant words from Caryle. In another +passage, he speaks of "the most orthodox of mortals making the impious +attempt to put out the eyes of his mind, to persuade himself to believe +that he believes." Then, he says: "Away with it; in the name of God, +come out of it, all true men." + +Such forced complacency in the knowledge that loved friends are +consigned to hopeless torment, is repugnant to our humanity; yes, and +most repugnant when humanity is at its best. On such themes some people +do seem to lose their common sense and common feeling. If there were +nothing else, such outrageous conceptions ought to be enough to +discredit the whole theory of eternal torment. But we can endure the +idea of temporary separation, when we know that such separation is +necessary, and that it will issue in everlasting reunion. + +As to the sincerity of our professed belief that thousands of the +heathen are every day dropping into everlasting fire, let me give a +diagram which I have just met with, showing the relative expenditure in +the United States for various commodities per year; and the amount +contributed for Foreign Missions. And yet, this is a liberal showing for +missions, compared with that of many other Christian countries. + +================================================================= Liquor +===================================== Expenditures for Meat +=================================== Tobacco, Cigars, Etc. +================================= Bread, including Flour and Meal +=============================== Iron and Steel +============================== Dairy and Egg Products +=========================== Sawed Lumber +========================= Cotton Goods +======================= Boots and Shoes +====================== Woolen Goods +=================== Sugar and Molasses +================= Fruit +=============== Public School Education +============= Furniture +=========== Tea and Coffee +== Salaries of Ministries += Foreign Missions + +Now, will any person pretend that we are sincere in our professed +belief that the heathen are dropping by the thousand every day into +everlasting fire? Surely, if we really believed that, and if we believed +that there is only one way of averting such a fate, we would move heaven +and earth to avert it. The common-sense inference is, that we do not +really believe it. We may flatter ourselves that we do; long usage may +aid the deception; but let us be honest with ourselves, and see how the +case really stands. We may think that it would never do to drop the +traditional attitude; but let us be sure of this, that self-deception +can never be an aid to true religion. In this as in all things, let +truth have the right of way. + + * * * * * + +I have just seen an extract from a Canadian Journal which speaks for +itself. Here it is: + +"To enter Canada costs a Chinaman $500. Last year thirteen hundred and +eighty paid the tax, the treasury of the country receiving from them +$690,000. _The Missionary Witness_ makes the statement that combined +contributions of the Christians of Canada for the evangelization of +heathen nations was only about half as much as the Chinese paid for the +privilege of living in Canada. It asks, Is it not amazing that in +prosperous Canada 1,380 men cannot be secured who will voluntarily tax +themselves to send the Gospel to heathen lands as much as 1,380 +heathens are taxed by us to land on our shores? The love of Christ +constraineth us! How much?" + +Have we not here a practical acknowledgment that the idea of the heathen +dropping every moment into endless fire is not really believed? + +As I say elsewhere, this revulsion of heart and mind is a strong plea +that the doctrine is not true. And it is a fearful thing to quench that +inner light. I have already quoted Carlyle's trenchant words on this +point. But I have just now met with another saying of his of still more +scathing intensity; and I would ask you to ponder his words well. He +says: "What is incredible to thee, thou shalt not, at thy soul's peril, +attempt to believe. Elsewhither for a refuge, or die here. Go to +Perdition if thou must--but not with a lie in thy mouth; by the Eternal +Maker, no!" + +To be sure, such courage and candor might cost dear. Some years ago +there was an able and conscientious minister of the Canadian +Presbyterian Church who took the risk of being candid. He was a most +lovable man; able, eloquent, active, helpful, humorous, candid, tender, +devout; in fact, possessed of nearly every desirable quality. But he had +the larger hope; and one day he unguardedly gave expression to it in the +words of Tennyson: + + "O yet we trust that, somehow, good + Will be the final goal of ill--" + +and so on. Immediately he was a marked man, and the question was not +allowed to settle until he was placed on trial for heterodoxy. There was +considerable turmoil and excitement; but ultimately some kind of a +compromise was reached by which his orthodoxy was vindicated. He told me +that if he were once out of the church of which he was then minister, he +could get no other. I suppose he meant that he could not accept the +standards of the church; and of course that attitude would debar him. + + +SOUNDNESS IN THE FAITH. + +At the same time it is but right that the Church should protect its +soundness in the faith by some form of subscription. The trouble is, +however, that the form now in force is subscribed to with reservations. +Then what reservations? They are not defined; so it comes to this, that +each subscriber makes his own reservations. + +As evidence that such is the case, I may say that no minister in the +Presbyterian Church of Canada, with whom I have spoken--and I have +spoken with many--really believes in endless torment. Yet that doctrine +is clearly stated in the Confession of Faith which ministers formally +accept. The corrective of such a state of things in my opinion would be +the adoption of a simple evangelical creed that men of the most diverse +views on other matters could honestly accept. + +Even in reference to the manner in which the creed is accepted in the +Presbyterian Church of Canada, there seems to me to be a want of candor. +When a minister is being received, or installed in a charge, he is asked +if he is prepared to sign the Confession of Faith. He is not asked to +sign it then and there. To express his willingness to sign it does not +seem to be so much of a tax on his candor as actually to sign it. Such a +proceeding seems to me to put somewhat of a premium on insincerity. It +is well known that there are reservations. Would it not be more honest +to accept a short statement of evangelical truth, which could be +accepted without any reservation? + + + + +XIX. + + +WORKING MEN AND THE CHURCH. + +Efforts to Attract Working Men to the Church--Restoration Would Largely +Solve the Difficulty--Common Sense of Working Men--Glorious Expansion +of Truth--Recasting Traditional Views--The True Basis for Unity. + + +There is one aspect of this question that is of vast importance, but +which, so far as I know, has not been recognized. I mean its bearing on +the relation of working men to the church. + +It has to be admitted that working men in general are shy of the church. +Yet almost every expedient has been resorted to in order to make the +church attractive to them; and still they do not go. Some ministers +think that working men are to be caught by secular preaching, and so the +Gospel of success has in certain instances almost displaced the Gospel +of salvation. Other ministers, and earnest ones, give a Gospel talk in +workshops and factories during the dinner hour. The men civilly attend +and listen, but they do not go to church. Other ministers assume a +forced familiarity of manner with the men, in order to create the +impression of equality. Some actively engage in sports in order to come +into closer contact with working men; and still the working men do not +go to church. Why? + +I believe that a candid and outspoken avowal of a belief in a process +of purification beyond death would go a long way in solving the whole +difficulty. For sensible working men see very clearly that such a +process of purification is necessary for all, whether they are Christian +or non-Christian. Working men know beyond all doubt that there are in +their own ranks many men of far higher character than the average +nominal Christian. Yet it is taught that the Christian, however low in +character he may be, goes straight to everlasting bliss; while the +non-Christian, though of the noblest character, is consigned to +everlasting torment. Common sense, and justice, and fitness, all rebel +at such a dictum. This is especially the case with those who have not +been early instilled with orthodox doctrines, as many of the working men +have not. This is the real equality of man--the fact that all men are +sinners, and that all need purification. Only let these facts be +honestly and definitely avowed, and I believe the chasm would largely be +bridged over. + +Of course common sense and observation would recognize a marvellous +difference in men as to their need of purification. It would be +conceived that some would suffer but very slightly, or not at all; but +their eyes would be opened to see truth of which they had never dreamed. +Others might need a long and painful discipline to purge them of evil +habits which they had contracted through long years. But equality would +consist in the fact that all need to be purified in a greater or less +degree, to fit them for a higher or lower place in the better world. + +Would not this be a wholesome Gospel for working men, and for all men? +Would it not be a powerful appeal to any man to be able to say to him, +"You must repent, and leave off your sins now; for if you don't do it +now, you will surely do it in the life to come?" + +I do not believe that working men are specially averse to spiritual +ideas. But they are amenable to common sense, and justice, and the +general fitness of things. Let them know that we are all on the same +plane as sinners; be very emphatic that Christ died for the whole race; +that the plans and purposes of God are not limited to the present life; +that somehow and at some time grace will completely triumph over sin; +and I venture to think that working men will be responsive. And in my +view, this will be no curtailment of the truth, but a glorious +expansion of it. + +Surely none of the evangelical churches would treat such a Gospel as +heresy. Even if they did, I do not think that the truth would suffer in +the long run. Special attention would thus be called to the truth with +the result, I believe, that the world would take a step forward into +the light. + +We read that "all Scripture is profitable for doctrine." Now is the +doctrine of everlasting punishment profitable? If it is true it must be +profitable. But is it? Possibly it may be claimed that it is profitable +on certain occasions. Then on what occasions? I never heard it directly +preached on any occasion since I was a child. It may be hinted at, or +implied in some vague way; but so far as I know, it is never insisted on +as a vital and saving truth. Yet, it is of such tremendous import that +the fair inference is, that the preacher himself does not believe it, or +that he is afraid to avow his belief of it, or that he has an +instinctive feeling that to proclaim it clearly is never "profitable." +Yet, if it is not profitable, it is not "doctrine," but error. And if it +be error, it is the most dark and dismal error that ever found its way +into this sinning and suffering world. + +And if this doctrine is not preached in this Christian land, is it +preached in heathen lands? I do not positively know; but I have a strong +conviction that it is not. I would challenge any missionary to say that +it is. Then why not, if it is "doctrine" and therefore "profitable?" + +I can well believe that hosts of so-called converts might be frightened +into an avowal of Christianity by such preaching. If a simple heathen +could really believe it, would he not at once adopt Christianity as a +means of escape from everlasting fire? But what would such a so-called +conversion be worth? + +I have more faith in missionaries than to believe that they would be so +insane. They would realize that such a doctrine would either repel the +heathen, or win them to an unreal acceptance of Christianity. In either +case, what would be accomplished? So the missionary would naturally +postpone this "profitable" doctrine until some more convenient season, +and probably that more convenient season would never come. + +I have heard many missionaries speaking of their work among the heathen; +but not once did I ever hear of the "doctrine" of everlasting fire being +used as a converting power. Yet the Scripture declares that all doctrine +is "profitable." If it cannot be used, the inevitable inference is that +it is not doctrine, and is not true. + +Here then is an idea for the Layman's Missionary Movement. How many men +in that movement really believe in eternal torment? Like myself, many of +them may have been taught the catechism which speaks of "God's wrath and +curse both in this life, and that which is to come;" also "the pains of +hell forever." But what is their belief now? In many cases do they not +utterly repudiate such ideas? In other cases, and I think the great +majority, they may not have seriously thought of the matter at all. But +their instincts would strongly favor the more liberal view. + +Ought not all men in that great movement seriously think of the matter +now? Are they satisfied that such a doctrine should still remain in our +creeds. For it does certainly remain in the creeds of the Methodist and +Presbyterian Churches. Surely it is not enough to say that it is not +preached. Any very zealous missionary might preach it, and you could not +forbid him. And when some cultured heathen would find out that such a +doctrine is in our creed, would it suffice to tell him that we do not +preach it? When he would realize that on a matter of such awful import, +we really professed one thing, and believed another would he have any +use for our Christianity? Besides; if the Spirit of Truth has taught us +the truth in our inmost souls, and yet if we repudiate that truth, how +shall we give our account? We quoted Carlyle, who has a most scathing +warning for all those who act such a double part. + + * * * * * + +It seems to me then that the Laymen in this Movement should prepare the +way for an honest and candid world-wide mission. Let them give +themselves no rest until this doctrine of eternal torment is expunged +from the creed of both the Presbyterian and Methodist Churches. If it is +false, and known to be false, no worldly wisdom should be allowed to +retain it. Apparent missionary results might be slower, but would they +not be more real, and in the end far more numerous? And what a boon it +would be, not to have to suppress or disguise the Eternal wisdom, the +Eternal Power, the Eternal Love! + +This reformation seems to me to be specially laid at the door of the +Laymen's Missionary Movement. It will readily be understood how +ministers of undoubted ability and consecration, are backward to +inaugurate such a movement. That many are in hearty sympathy with such a +reformation, I know well. Only let the men in the Missionary Movement +take a constitutional initiative in the matter, and they will be +surprised how many ministers will be with them. I know for a fact that +many are longing for just such a reformation. + +I believe the time will come--perhaps has come--when the evangelical +churches will recast their traditional opinions on these doctrines. And +in recasting their opinions, who knows to what extent they may further +the spirit of unity? May the glorious day be hastened! + +I can fancy that some will say that throughout this whole treatise I +have appealed too much to reason, and have not given sufficient +prominence to Scripture. I think any such charge would be unfair. Look +back and see if it is just. I have taken Scripture and reason combined; +and let it ever be borne in mind that both are equally divine gifts. On +the highest plane they are in perfect unison. + +I have dealt with the plainer passages of Scripture especially, and +chiefly with those that combine with reason. This is a common sense +treatise. I deemed it better, therefore, to make essential matters +plain, even to repetition, than to indulge in long disquisitions about +mistranslations, and such like matters, which in the case of many would +only leave the question in a haze. Besides; we have to remember that +truth is truth, and will never contradict itself. It is for opponents, +therefore, to controvert the positions I have taken, rather than to +criticise what I have omitted. If the latter course would hold in +argument, it would be easy enough to make out a case for anything. + +I would ask you personally then to think over the entire question for +yourself. Do not suppose that the matter is too high for you. I think it +is, in the main, quite on the level with any ordinarily intelligent +mind. Of course, it involves some deep problems; but these can be +postponed for the present; it is the main question that claims paramount +attention. + +Some preachers delicately approach the idea with hints and inuendos and +mild threatenings, which are really worse than utter silence. I heard a +preacher speaking lately of men as "utter failures, going out into the +darkness." Now what did he mean, or did he mean anything? Again; +preachers speak of "eternal death," which might mean eternal extinction +or eternal fire. And yet that vague phrase is actually proposed as one +of the bases of union of the churches. + +A short time ago I wrote _The Toronto Star_ somewhat along these lines. +The editor wrote a most responsive article, concluding with these +strong words: + +"This question and all that hangs upon it must be faced. A man has a +right to know what his church teaches. The man in the pew--the man even +who is not in the pew but who might be--has a right to expect that the +man in the pulpit not only believes what he preaches, but preaches what +he believes. A religion made up of hidden folds and mental reservations, +a creed marked by evasions and ambiguities, cannot reach and warm the +heart of the world." + +There is hardly a more vital truth known to us than the one I have tried +to commend. For its candid consideration we need the illumination of the +Holy Ghost. But we have the promise that if we ask for Him He will be +given. We have also the Word of God. And then we have reason. It is a +divine gift, never to be despised. With these sources of illumination we +have the twilight now. Yes; but it is the twilight of the +eternal morning! + + + + +XX. + + +THE SEEN AND THE UNSEEN. + +Beauty Evolved from Chaos--Future Capacity of Motion--Gleams of the +Invisible--Changing into the Divine Image--Crying Out for God--From +Barrenness to Beauty--The Glow of the Firefly--The Effulgent Divinity +--Sunset on the Prairie--Universal Sense of Beauty--Guardian Angels +--Death as Seen from This Side and That--Sunset on the Yellowstone +River--A Drop of Dew--Reality of Heaven--The Literal and the +figurative--The Spiritual Body--Expanding Glory of Creation--Sunset +in Dakota--Lights Dim and Clear--Christ's Unsullied Purity--A Rent in +the Cloud--An Imprisoned Lark. + + +We have been dealing with matters that are related chiefly to the next +life. But let us not forget that such matters have a close relation to +us now. There can be no doubt that there are correspondences between +this world and the world unseen. I would notice a few of these +correspondences, so that we may realize how closely we are related to +both worlds. If we keep our mind and our heart open to see such +correspondences, we shall often be surprised at the vividness of their +suggestion. But they are suggestion only. They are not proof. That is +not their function. But when an idea is seen in itself to be probable, +a vivid illustration will confirm it. + +The world is full of such correspondences between the natural and the +spiritual. To discover one of these correspondences is in my view a +greater achievement than a discovery in science. It is greater because +it is a discovery in the realm of spirit instead of the realm of matter. +It is no wonder, then, that Emerson says that "such correspondences, if +adequately executed, would be the poem of the world." + +I will notice a few of those correspondences, that have occurred to my +own mind. I might cite many more, but I think these few will tend to +fortify the conclusions we have been trying to arrive at. I apprehend +that many readers who are not fond of argument will feel the force of +illustration. Thus they will have a more vivid appreciation of the +unseen than can be conveyed by mere argument. To be sure, there is a +greater appeal to the imagination than to the reason. But we must not +decry imagination except when it runs riot into mere fancy. Ruskin says: +"Imagination is the greatest power of the soul." + +Only yesterday my boy asked me a curious question. He wanted to know why +so many millions of flowers and other beautiful things that men never +saw or will see, were created. I said that the very same thought was in +my own mind years ago, but at that time I could find no answer. But I +found the true solution since. The true solution is, that God is the +Beautiful One, and He naturally--it may be of divine necessity--has to +express Himself in forms of beauty. So He creates millions of beautiful +things that no man or angel will ever see. In so far as they do see +them, and their sense of beauty is developed thereby, that is good, but +it is secondary. The primary thing is, that the Infinitely Beautiful One +naturally expresses Himself--perhaps must express Himself--in +beautiful forms. + +I have seen the potter working at his wheel; and it is wonderful to see +the beautiful effects he can produce. He can take a lump of clay, and +from that shapeless mass of matter he can make vessels and ornaments of +rarest beauty. He has no machinery but that simple wheel, but by that +and the skillful movements of his hand, he can evolve beauty out of +chaos. It made me think of the way God evolved this beautiful world out +of chaos at first. There is this difference, that the potter uses +mechanical power, and he uses his hands, whereas God uses only His word +and will. He spake and it was done; He commanded and all things stood +fast. But the effect is of the same order. It is the reduction of chaos +into beauty; and though we can produce such effects only in a small way +and by mechanical means, it gives us a hint of almighty power and +beauty. Yea, and that almighty power, as seen here in such beautiful +effects, gives us a suggestion of the transcendent glory of the world on +high. Not only so, but we have a vivid hint as to the fact that divine +power and grace can transform a sinner into a saint. + +One function of the glorified body will be its amazing capacity of +speed. Along this line we have even now and here suggestions of +wonderful possibilities. You have noticed when on the train the swarm of +insects that keep easy pace with your rapid flight. Those insects not +only seem to enjoy a race with the train, but to show how easily they +could leave you behind, they indulge in all sorts of airy gymnastics, at +the same time whirling to and fro, and up and down. What marvellous +power of motion is there, if you only think of it! How inconceivably +rapid must be the movements of those little wings. It is computed that +some of those insects open and close their wings no less than two +hundred times in a second. It is amazing. And is it not suggestive of +the capacity of motion with which this body may easily be endowed when +the cumbrous flesh is changed into the immortal, ethereal body? Since +those tiny insects are so wonderfully endowed for their little life +here, so aimless as it might seem, what glorious capacities may not be +in reserve for us, God's redeemed children, who are to live forever, +going forth on God's errands through the wide amplitudes of uncounted +starry worlds. + +It is truly amazing to notice what glorious effects God can bring out +of materials that seem so simple and common. Out of the earth's dark +soil, by the action of light and heat, He calls forth myriads of +flowers. A heavy cloud, that contains nothing but murky vapor, by the +rays of the setting sun is made to flash and glow like a burning +sapphire throne. The falling shower, by another action of the sun's +light, is painted with rainbow colors so pure that they seem to be +reflections of heaven's own beauty. Surely God has flung these glories +round about us here to give us hints and promises of the unimagined +glories of the beautiful, better land. Not only so, but we have a vivid +hint as to how the earthly can be transformed into the image of +the heavenly. + +It is a law of our nature that we insensibly change into the likeness of +that which we behold and admire. Even in outward, material things we +sometimes see the working of this law. There is a gorgeous sunset. Come +out of the dingy house, and gaze on the scene. The western sky is ablaze +with purple and crimson and gold. The radiant clouds stretch out in +feathery, fantastic forms, like angels' wings; or pile themselves up in +solid blocks of glory, like celestial mountains; or shape themselves +into golden bars, like heaven's pearly gates. + +As you gaze on that scene, I notice that the lines of your face soften, +the eye that was hard grows tender, the whole face loses its careworn, +earthly expression, and it is suffused with softened, heavenly light. +Your countenance is just reflecting a little of the glory of the skies. +And so, when with the spiritual eye we see the beauty of Christ, we +begin to be somewhat like Him. When His moral glory is flashed upon us, +it transforms us more or less into His likeness. Beholding, though only +in a glass, the glory of the Lord, we are changed into His heavenly +likeness, from day to day. + +Going west, you pass through what seems an endless waste of sage-bush +and sand. Perhaps this has continued all day long, and you retire at +night expecting to look out again in the morning on the same dreary +waste. But in the night the scene has changed. When you look out in the +morning the first thing you see is the broad Columbia River, with its +banks of green; beyond the river, mountains rise, clothed in green and +yellow and purple; then an open space in the nearer mountains reveals +others in the distance, enveloped in a blue haze, and crowned with +gleaming snow. + +What a blessed change from the experiences of yesterday, and how easy +and unconscious the transition. And so it will be with many in passing +from this life to the next. Dreary and monotonous their life has been, +and it seemed at times as if it might go on so forever. But they are +nearing the heavenly land; and some night, perhaps when they are not +expecting it, they will leave the dreariness and desolation all behind +them; they will awake in a world of beauty such as human fancy never +dreamed of. + +Well do I remember the night when on seeing the sudden glow of a firefly +there flashed on my mind the idea of the ease and naturalness with +which, after all, this fleshly body of ours may become immortal and +glorious. If an insect like that can transform itself at pleasure into a +little star, who can say what latent power may be lodged in the body of +a glorified saint? Truly, "it doth not yet appear what we shall be." No; +but we have hints of it that may well fill us with an adoring hope +and joy. + +There were times when Christ's eternal power and Godhead could not be +quite obscured by the fleshly body, but would shine out through this +tabernacle of clay, as we may suppose the shekinah glory of old would +shine through every crack or crevice in the temple. It was a hint of the +coming glory in which we may all shine by and by. + +There is a divine sense of beauty implanted in every one of us. Have you +never noticed how the beautiful things in the shop windows attract all +the ragged urchins of the street? Yes, they may be ragged and dirty, but +the divine instinct of beauty is in every one of them. Whatever is +really beautiful--whether it be a beautiful face, or a beautiful sky, or +even a beautiful ribbon in a window--is sure to attract and +fascinate them. + +Now this instinct, which is so universal, is intended, I believe, to +have its final and full development in God. He is the Source and Essence +of all beauty. All the beautiful things that surround us here are but +glimmerings of the Eternal Loveliness. These beautiful things educate +and develop our taste for the final and full fruition of the very beauty +of God. When we see Him--and not till then--will our sense of beauty be +satisfied. + +It is curious and very charming to notice the variety of effects of +sunsets. I saw a sunset on the Yellowstone River which, though not +remarkable in itself, suggested to me the boundless variety of effect. +Glinting and shimmering through the green foliage of the trees the +distant river was aglow with crimson and gold, reminding me of the +celestial "sea of glass mingled with fire," And if we have such beauty +and variety here, what unimagined beauty and what endless variety +must be there. + +Can you cherish the sweet memory of a sainted father, or mother, or +child? If you can, that sacred memory will be a purifying, ennobling +influence for you all your life long. Our sainted dead are not quite +lost to us; the dear face Is seen again as the face of an angel; the +familiar tones come back to us like music in our dreams. And these +blessed memories do not seem to fade; on the contrary, they seem to grow +more vivid and spiritual with the lapse of years. Sometimes, when such +memories would make us ashamed of ourselves and our sin, we may try to +crush them out of sight and hearing. We cannot sin comfortably with +those faces before our eyes, and those tones ringing in our ears. But +such memories will not be utterly banished; they come back suddenly, +when they are not expected; they pursue us like good spirits from a +world unseen. Eternity alone will tell how often a course of sin was +arrested, and the penitent wooed to a better life by the memory of a +sainted friend. I regard these holy memories as God's guardian angels. +They follow us with tender ministries of love; they often raise us when +we fall; they lift us above the dull level of the world; they nourish in +us higher ideals of purity and blessedness; they foster a more vivid +faith in the world unseen. + +A dark, heavy, threatening cloud everspreads the face of the heavens. +But that cloud is heavy, and dark, and threatening, only on this side. +The other side, if we could but see it, is ablaze with heavenly +radiance. We can easily imagine that this storm cloud of ours may be +seen on the other side by angels, and that they gaze with admiration on +its glowing colors, as we gaze in admiration on the golden glories of a +sunset. How different the cloud appears as seen from this side and from +that. And we may well believe that it is just so with death. Death does +appear to us a very dark and heavy cloud; but it is so only when seen +from this side. Wait until we get above the cloud, and then what was +gloomy will be radiant. Death has two sides; the dark side that is +turned to earth; and the bright side that is seen from heaven. + +In many of the glorious scenes depicted in Scripture, especially in the +Book of the Revelation, it is not easy for us to say how much is +figurative and how much is literal. Sometimes in grand mountain scenery, +when the clouds settle upon the lofty peaks, we cannot say what is +mountain and what is cloud. If we were near the mountain top we might +distinguish; but we cannot do so down here in the valley. + +So we have in the Scripture a glorious cloud of symbolism hovering, upon +the peaks of the eternal mountains; but we are too far down in this +valley to discern between what is mountain and what is cloud. We may +hope to get higher by and by, and then what is hazy and undefined will +be seen in its true form and outline. "Now we know in part; but when +that which is perfect is come then that which is in part shall be +done away." + +On a certain evening, as night was coming on, I stood on the shore of a +romantic watering place. The tide was breaking on the sandy beach. The +crests of the waves sparkled with phosphoric scintillations. Like a +thing of life, the light flashed along the shore; and the green and blue +and amber and white of the rippling waves sparkled like incandescent +fire. As I looked at the spectacle I thought, as I had never thought +before, of the "sea of glass mingled with fire" described by St. John in +the Apocalypse. Yes, we have hints here of the glorious things to be +seen there. Surely God has flashed these beauties on the earth and sea +that through them we might lift our thoughts and our hearts to heaven. + +Passing on the train over the vast prairies of South Dakota, I noticed +one beautiful effect. The rough posts of the ragged fence we were +passing at the moment were gilded by the rays of the setting sun. It +seemed as if those rough, ragged posts were fit material wherewith to +make the heavenly gates, each of which we are told is one pearl. It +seems to be God's intention that this earth, even where it is least +picturesque, should give us hints and tokens of heavenly glory. + +It seems in the highest degree probable that all the bodily senses that +we possess now will be wonderfully intensified and enlarged when this +"natural body" passes off, and the "spiritual body" is taken on. I think +we have a beautiful hint of this glorious probability in the invention +of the telescope and the microscope. By these two inventions we are +introduced to new worlds of which we never before had dreamed. By the +telescope we are let into the glory of the immense; by the microscope we +are let into the marvels of the minute. We never had really seen either +the heavens or the earth before. Now, since by an invention of man our +sight has been so marvellously quickened, it is surely easy to believe +that it will be quickened in a far greater degree when all the powers of +this natural body are renewed and immortalized. So then, while the eye +of the spiritual body may sweep the far fields of glory, it may also +discover worlds of beauty in dew drop, and leaf and flower. + +As the moon shines pure and clear in a muddy pool, so Christ shone here +in this muddy, filthy world, without the serene lustre of His purity +being ever dimmed or soiled. And so we may shine in our poor human way +now, but perfectly later on. + +It was my privilege lately in crossing the Atlantic, to witness one of +those glorious sunsets, which once seen can never be forgotten. Of +course the sun sets every evening upon the sea, as upon the land; but +several different circumstances must be happily combined to produce the +effect I witnessed. It was a Sabbath evening,--a fitting time for such a +scene. The day had been calm and bright, the glassy surface of the sea +being broken only by the gentlest of ripples. And now the sun had just +gone down. The clouds, from the western horizon almost to the zenith, +were piled up like very hills of glory, flashing with crimson and amber +and purple and gold. The glowing colors of the clouds were Deflected on +the sea, with a new and wonderful effect. The gentle ripples of the sea +broke up and blended these colors in a manner all its own. What seemed +solid in the sky became changeful on the sea. The crimson and amber and +purple and gold broke and mingled and glanced and gleamed on the molten +sea, until we had before our eyes that very "sea of glass mingled with +fire" which John saw in Apocalyptic vision. Oh, surely, God has flashed +these beauties on the earth and sky and sea to keep us in mind of the +surpassing glories of the beautiful better land. + +In the spiritual world, as in the natural, God has made greater lights +and lesser lights. Some have more light and some have less. The main +thing is, to use well such light as we have. A traveller is making his +way home. He is very glad to have daylight, that he may see his way +clearly. But when he cannot have daylight, he is thankful for moonlight: +and if he has not moonlight he will fain use starlight; and if he has +not starlight he will be glad to have even a lamp or taper. The +traveller wants to get home, and if so be that he gets home even by a +taper light, it is well. And so, I believe that there are millions of +heathens who are led home by tapers. Many of ourselves, we hope, God +will light home by dim lights. The way seems dark enough, and in the +darkness we may stumble and fall; but if we use well the light we have, +we shall find our way. + + * * * * * + +Here is a drop of dew. It is suspended from a leaf. It glints, and +gleams, and glows, in the clear morning light. As you look into it, if +you are in a contemplative mood, the drop of dew expands into a world; +and what a world of beauty! It seems a very paradise, where the redeemer +of the Lord might walk; where angels might soar and sing. + + * * * * * + +Some time ago an organist died in the assured hope that he would be the +leader of a heavenly choir. It does not seem far fetched to believe that +his ambition is gratified. At this very hour he may be a director of +those harpers that are harping upon their harps. + +Here is a sketch which we may term "Imprisoned." It was suggested to me +by a lark flying into the room, and dashing itself against the windows +in its efforts to escape: + + Oh! birdie from the blue, + This is no home for you! + In spacious fields of air, + Beneath a boundless sky, + Without a fear or care, + You sang, and soared so high; + I wonder much what brought you here + To this dark room's contracted sphere. + + Oh, birdie dear, beware! + Poor fluttering thing, take care! + I fear you'll hurt your pretty wings + Against these hard, material things. + Would you were free to rise, + And seek your native skies, + And from those heights no more to roam, + Or seek a lower, earthly home. + And see! I ope your prison door! + Escape, and sing, and heavenward soar! + + Oh! spirit from the blue, + This is no home for you. + In fleshly walls confined + Frets the aspiring mind; + Imprisoned here in human clay, + We pine and long to soar away. + The soul would burst these prison bars, + And find its home beyond the stars. + + Oh! heaven born soul, beware! + Poor fluttering thing, take care! + Oh do not hurt your spirit wings + Against earth's hard material things; + A hand some day will ope your prison door! + Oh, glad escape, to sing, and heavenward soar! + +These are a few of the many suggestions with which nature abounds, +pointing our faith beyond the bourne of time to the eternal glory +beyond. But we have no corresponding hints of endless wrath. To be sure, +there are suggestions of divine anger, but not that God will be angry +forever. Like the sun breaking out from behind a dark cloud,-- + + "Behind a frowning Providence + He hides a smiling face." + +Oh yes! We believe that sin and suffering will finally be done away. All +the ransomed of the Lord will yet come to Zion with song! + +I have thrown in these few illustrations by way of conclusion, thinking +they may be a pleasant offset to mere argument. + + + + +XXI. + + +THE FINAL DAY. + +Everlasting Love--Resources of Infinite Wisdom and Power--Redemption +of the Whole Race--Forecast of the Final Day--The Conquest of Love +--Christ Is Satisfied--He Is Singing with Joy--Ancient Prophecy +Fulfilled--Adoration of the Heavenly Hosts--The Saviour Crowned. + + +The main subject on which there is a division of opinion in the +evangelical churches pertains to the ultimate destiny of the wicked. +There are three main points of view. There is the theory of Extinction; +there is the theory of Restoration; and there is the theory of +Everlasting Torment. Of late years there has been a great change as to +which is the correct view. For a long time eternal Torment was held to +be the orthodox doctrine. Men tried to believe it: it was the doctrine +of the church; and thoughtful men did not like to break with orthodoxy. +I can fancy that in cases where it was suspected to be untrue, men +recoiled from its examination, and satisfied themselves that it is a +mystery beyond human investigation. If a man's feeling stood in the way +of his conviction, feeling was repudiated as a dangerous thing in the +study of doctrine. So men went on for a long time, even the most devout +and kind-hearted, coolly consigning millions and millions of their +fellowmen to everlasting fire. + +At length a better day dawned. Feeling was discerned not to be so +dreadfully dangerous as was supposed. It began to be realized that the +heart sees as well as the head, and often much truer and quicker. The +fact is that feeling on the part of a man at his best, is no small +factor in distinguishing between right and wrong, and between truth +and error. + +And if in our best moods we have any hesitation in consigning millions +of men to eternal torment, the thought will suggest itself---Has not God +more reluctance? Then when we think of Him being everlasting love; and +moreover, when we think of Him as possessing the resources of infinite +wisdom and power, we begin to see that there must be some other +alternative. + +Extinction would be one alternative. But would not extinction be a +frustration of the divine intention, and unworthy of God? Would it not +have been better and wiser never to create those millions of men than to +extinguish them? That is not like an outcome of the divine Mind, that +sees the end from the beginning. + +What remains, then, but Restoration? That seems for more consistent with +divine power and divine love? But what about divine justice? Will not +justice require a penalty, and an infinite one? Well; surely a penalty +has been paid, and a penalty of infinite value. So we can see no +difficulty on that ground. + +But what about man's free will? Will he not persist in sin? Has he not +been made a free agent? So if any reformation is forced upon him, would +it be a real reformation? Besides, if he were reformed only externally, +would he be fitted for a better world? + + +DIVINE POWER AND GRACE. + +Well, though he is a free agent, we believe that divine love and power +could turn him, without in the least destroying his freedom. We +instanced the case of Saul. In a moment he was overpowered by divine +love; the whole man was changed; yet he lost not a particle of his free +will. So it is easy to believe that divine power and grace may be +brought to bear on the very worst of mankind, with the result that while +losing none of their free will, but using it to the full, they are +recovered and redeemed. And it is easier to believe this when we realize +that suffering will be a factor in the process of reformation. These, +and many such considerations have been referred to with all candor. As +we survey them we are forced to exclaim, "O, the depths of the riches, +both of the Wisdom and Knowledge of God." + +One practical word, my dear friend, in conclusion. It may be that this +maze of argument only bewilders you. If so, then brush all argument +aside, and take the plain Word of God. Take these words in Isaiah: "The +Lord hath laid on Him the iniquity of us all." Surely, you can believe +such a plain statement as that. And yet, even that statement may be too +general for your case. Then take the words of Paul: "He loved me, and +gave Himself for me." Ah; that is closer. Does not that bring the matter +home to yourself? And surely, it is a very personal matter. Be sure of +this, that what Paul said of himself is just as true of _you_. The +Saviour loved _you_, and gave Himself for _you_. Believe that in your +inmost soul, and it will transform your whole character and life. Think +of Christ loving you personally, and giving Himself for you personally. +Yes; for He was divine, and so in the infinite sweep of His thought He +could fix His love on you individually, as though not another soul +needed to be redeemed. If you dwell on that thought you will be filled +with adoring wonder, and love, and praise. + +We forecast such a salvation for the whole race, Christ will be +satisfied yet: Oh, He will be satisfied! Let us anticipate the glorious +day Love has conquered! The worst of mankind has been won. The last +prodigal has come home. Christ is satisfied at last! Ah, He is more than +satisfied! Listen! He is singing! Surely the great multitude that no man +can number will hush their hallelujahs to hear Him singing! Yes, He is +actually singing with joy over the recovery of lost souls. It was +written of Him long ago, and the words are now fulfilled: "He will joy +over thee with singing." Oh, won't we crown Him then! Won't we + +"CROWN HIM--CROWN HIM--CROWN HIM--LORD OF ALL!" + + + + + + +End of the Project Gutenberg EBook of Love's Final Victory, by Horatio + +*** END OF THE PROJECT GUTENBERG EBOOK LOVE'S FINAL VICTORY *** + +This file should be named lvfvc10.txt or lvfvc10.zip +Corrected EDITIONS of our eBooks get a new NUMBER, lvfvc11.txt +VERSIONS based on separate sources get new LETTER, lvfvc10a.txt + +Produced by Juliet Sutherland, Charlie Kirschner +and the Online Distributed Proofreading Team. + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. 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