Love's Final Victory Part 16

I think it is worth while to quote the n.o.ble 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 trespa.s.sing 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 a.s.sistance 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 att.i.tude 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 G.o.d, 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 G.o.d. 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 compa.s.s 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 G.o.d, 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 G.o.d'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 G.o.d, 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 G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d 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 pa.s.sed over smoothly. Is it not a matter of the most paramount, eternal interest for a man to know whether he is pa.s.sing 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 pa.s.sed 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 G.o.d 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 cla.s.s 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 G.o.d 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: "G.o.d 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 G.o.d "aimed" at making every man immortal; but in that case there could be no extinction. And surely G.o.d "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 G.o.d'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 G.o.d'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 G.o.d 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 pa.s.sages 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 s.p.a.ce between.