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!