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.