But do either or both of these reasons justify conscientious men in
suppressing a truth of such momentous importance? A thousand times, No!
Candor and honesty first; veneration for the fathers after. Would it not
conduce to real success if this matter were maturely and honestly
considered? It might arouse some amount of disunion and debate. But
would it not lift the whole tone of the missionary movement to a far
higher plane? And might we not believe that it would lead to more
sustained effort, and far greater success?

At all events, there is one matter well worth considering. How can the
Spirit of Truth lead us into larger visions of Truth if we willingly,
tamper with our most sacred convictions? Let us remember that there are
growing revelations. May we be of an open mind, and so in an attitude to
receive them!

It does seem to me that much of the activity of the evangelical churches
is in a large measure discounted by this want of candor. If earnest men
only knew how amenable the world would become to the Gospel, and what a
glad day they would usher in when they would candidly renounce the
doctrine of endless torment, I believe the majority would do it.
Surely, this would be one of the brightest days that has ever dawned on
the world.

Just now I have had a strange experience. On a certain Sabbath morning I
opened the Bible at random at the eleventh chapter of the Romans. That,
you know, is the great chapter about the Restoration of the Jews. I had
read some verses of that chapter, when there flashed on my mind the idea
that here we have a most profound argument for spiritual Restoration. I
had not been thinking at all of Restoration at the time; but here the
subject was forced upon me in quite a new light. As I read on, that
conviction grew. From the point of view of Restoration, the argument of
the apostle seemed coherent, profound, glorious. From any other
standpoint it seemed to me, and had always seemed, a mystery. All
mystery was cleared up now. The Restoration of God's favored people is
clearly foretold; but orthodoxy had never thought of locating the event
in the next life. But it has ever been a great tax on men's ingenuity to
show how the event can occur in this life. For we cannot ignore facts,
and facts are all against such a conception.

Even if in future generations the Jews who are then living are all
turned to God, as we believe they will, what about the millions and
millions who have died? The enigma receives a glorious solution when we
realize that the future life is to be the time of the Restoration. Oh,
yes; the prophecy will be fulfilled; God's ancient people will be
restored. Divine power and grace are not limited to this short epoch of
time; they are from everlasting to everlasting. Surely, here is a theme
for heaven's eternal songs!

XIII.

PROPHECIES YET TO BE FULFILLED.

Enlarging Vision--Promise to Abraham--A Host of Similar Promises
--Many of them Not Merely National--Their Fulfillment--Not Limited by
the Short Epoch of Time--The Present Only One Part of the Divine
Administration--Why the Revelation Was Not Given Sooner--Groping in
the Twilight--Growing Illumination--A Time for Everything--Dazzle or
Enlighten--Discoveries in Science and Revelation--Our Slowness in
Receiving Spiritual Truth--Limitations of Great Men.

If reason, even when based on revelation, still appears to you a very
fallible guide, will you please take note of some direct promises
contained in revelation itself? And I would ask you to consider how
these promises could ever come true apart from Restoration. There are
glorious promises that are partly or wholly of a local or national
character. These that I shall cite now are not to be so restricted. They
have a far grander sweep and application. No doubt the writers of them
may not have been conscious of their full import. But that is the nature
of revelation. It grows in meaning from age to age. And the noontide
glory of those promises is beginning to break on our larger vision.

Take the words spoken to Abraham: "In thee shall all the families of
the earth be blessed." To realize that this promise was of no mere
national importance, listen to the way in which Paul applies it in his
Epistle to the Galatians. He says: "The Scripture, foreseeing that God
would justify the heathen through faith preached before the Gospel unto
Abraham, saying, In thee shall all nations be blessed."

Now has that promise been fulfilled? Since Abraham's time have not
millions and millions of the families of the earth passed out into
darkness unblessed? Other millions of families are passing away now,
without having once heard the Saviour's name. And other millions
deliberately reject Him. Certainly, all these millions are unblessed, In
their case the promise has not been fulfilled. But it will be fulfilled.
Beyond the bourne of time it will come true. This glorious enlargement
of the scope of the promise takes away all difficulty, and fills us with
joy and praise.

The other passages that I shall quote bear the same way, but we shall
not stay to make any comment on them. I would ask you to think them over
seriously; disarm your mind as far as possible from prejudice; let the
glorious truth prevail. Ponder such passages as these:

"All the ends of the earth shall see the salvation of our God."

"As the new heavens and the new earth which I will make, shall remain
before me, saith the Lord, so shall your seed and your name remain."

"Ask of me, and I shall give thee the heathen for thine inheritance, and
the uttermost parts of the earth for thy possession."

"All the ends of the world shall remember and turn unto the Lord."

"All nations whom thou hast made shall come and worship before thee, O
Lord; and shall glorify thy name."

"All the ends of the earth have seen the salvation of our God."

"In the Lord shall all the seed of Israel be justified, and shall
glory."

"I will give thee for a light to the Gentiles, that thou mayest be my
salvation unto the ends of the earth."

"His name shall endure forever; it shall be continued as long as the
sun; men shall be blessed in him, all nations shall call him blessed."

"And the angel said unto them, Fear not; for behold, I bring you good
tidings of great joy, which shall be to all people. For unto you is born
this day in the City of David, a Saviour which is Christ the Lord."

"It is written in the book of the prophet Esaias, All flesh shall see
the salvation of God."

"Wherefore God also hath highly exalted him, and given him a name which
is above every name, that at the name of Jesus every knee should bow, of
things in heaven, and things in earth, and things under the earth; and
that every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father."

"Who shall not fear thee, O Lord, and glorify Thy name? For thou only
art holy; for all nations shall come and worship before thee."

"All Israel shall be saved."

"And every creature which is in heaven, and on the earth and under the
earth, and such as are in the sea, and all that are in them, heard I
saying, Blessing and honor and glory and power, be unto Him that sitteth
on the throne, and unto the Lamb forever and ever."

Such are some of the Scripture forecasts of the final day of grace. Men
have tried to confine the realization of such promises to the present
life. But they will not be so confined. The vast scheme of grace extends
far beyond the narrow span of time. Only conceive of the fulfillment of
such glorious hopes as being extended into the next age. Such a prospect
begins to appear to be truly worthy of God. And surely, the news of such
an enlarged scheme of salvation is the most joyful that ever fell on
mortal ears. Men of the most devout and reverent spirit are beginning to
take these larger views. The day is breaking; soon the shadows will
flee away.

If such promises as we have quoted seem too general, or merely
national, just confine your attention to a few which are evidently of a
far wider scope.

Christ says he will draw all men to Himself. Then He must do so in the
next life; for certainly He is not doing so now. But His word will
stand. He will do all His pleasure. It is a marvel that the Christian
world has taken so long to see this promise in its glorious fulness.

In harmony with the statement just referred to, we read in Isaiah that
"he shall see of the travail of his soul, and shall be satisfied." Are
not these wonderful words? How are they to be explained? The travail of
His soul! Who can fathom that abyss of woe? The very words are
suggestive of untold agony. I believe that at the last He touched a
depth of woe which no man or angel has sounded.

But He shall have a recompense that will satisfy Him. Does not that
point to the salvation of the whole race? Would anything less satisfy
Him? Does He not say that He came to save the world? And will anything
less satisfy Him? Certainly He is not satisfied now. The moiety of
mankind that is saved now, or to be saved to the end of time, will not
satisfy Him. No! His divine love embraces the whole race.

What then about the uncounted millions who never heard of Him? What
about the millions that are dying now, and that never heard the music of
His name? Is not every one of them in the divine scheme of salvation?
Their time will come. The Saviour's operations are not limited to one
age. His love is from everlasting to everlasting; and so are the means
at His disposal. In this age we see but the beginning of the outgoings
of His grace. We cannot conceive of Him being satisfied till the last
soul of the human race is redeemed.

I shall not go farther along this line than simply to remind you that it
is written that God will be "all in all." That is a wonderful expression
when we look into it. What does it really mean? Does it not mean that
God will be all in all? That is--He will be everything in everybody. I
take it that this is the real meaning of the words, Everything in
everybody! O mystery of love and power divine!

I apprehend that the significance of the words "all in all" is not fully
appreciated or understood. See, for instance, the way in which the words
are used in that hymn, "That Christ is all in all to me."

The words, "all in all to me" seem to be used as an attempt to emphasize
the force of the sentiment, "all to me." That is, He satisfies my every
want. But I apprehend that the words have a much larger meaning than
that. It is not myself alone, but everybody that is concerned here. It
is that Christ is everything to every human soul. Everything that He is,
is made over to everybody. What a glorious expansion of the words! "All
in all;" that is, everything in everybody. Was there ever such an
infinite wealth of meaning packed into a few short words?

UNCOUNTED MILLIONS.

Or, take the message which the angels brought down to earth on the
occasion of the Saviour's birth. They told the shepherds that they
brought good tidings of great joy to all people. What, then, about the
uncounted millions of our race who had departed this life without ever
having heard of a Saviour? If they were either in hopeless torment, or
in extinction, how could the Saviour's coming be good tidings to them?
And what about the millions that were then living in heathenism, and
would die in heathenism? How could the Saviour's coming be good tidings
to them? And what about the millions that are living now, and the other
millions that will be born who will die without hearing of a Saviour?
How could His advent be good tidings to those? And what about the other
millions in Christian lands, who will live and die without any saving
power being brought into their life? How could the Saviour's birth be
good tidings to any of these myriads of our race?

Only on the theory that the benefits of His coming extend into the next
life, could the words be true. If these uncounted millions are in
endless torment, or if they are annihilated, the words could not be
true. But they are gloriously true if there is a future state of
probation. In that case the benefits of the Saviour's life and death
extend beyond human life to those myriads who never heard of Him here.

THE GLADDEST MESSAGE.

The angels knew something of the glad purport of their words. Likely
they saw this day of grace beyond the bourne of time. I cannot conceive
of any other basis on which the words would be true. It was the gladdest
message that ever fell on mortal ears, if we take it in this wide
application. Likely these angels were able to exult in the prospect of
every human soul being redeemed.

In harmony with the passage referred to, we have the intimation that
Christ will draw all men to Himself. That promise cannot be restricted
to the present life. Christ has not drawn all men to Himself. He has not
drawn more than a moiety of the human race. But He says He will draw all
mankind. That was the prospect that sustained Him. He had a full view
of all future ages as well as the present; and He knew what means He
would use through all coming time for the accomplishment of His purpose.

The present is only one small part of His administration. He gives no
hint of the means that He will use in future aeons for the fulfillment
of His designs. That is not for us to know in this life. Indeed such a
revelation would only confuse and bewilder us. For consider how such a
revelation might involve the revelation of a great many other things far
beyond us to understand.

We are confused enough as it is, with the revelation that we have.
Witness the unfolding meaning of revelation from age to age. We realize
that enough has been revealed to tax the growing powers of the race. How
completely all our thoughts would be drowned if we were given the
programme of the ages beyond.

NO SMALLER MEANING.

No; our Lord does a much wiser and kinder thing. By one simple sentence
he opens the door of everlasting hope. He says He will draw all men to
Himself; but He does not tell us how or when. Those are matters for
faith, not for revelation. We can take no smaller meaning from this
glorious promise, distort it as men will, to make it fit into some
preconceived theory.

Again, we would enquire, apart from all theories to be sustained, what
is the meaning of those wonderful words:

"All Israel shall be saved." I know there is a roundabout way of
explaining that statement, apart from the idea of Restoration. But it
seems far-fetched and strained. When once we grasp the theory of
Restoration, the words seem natural and harmonious with the
whole argument.

We see that such promises cannot refer to the present life. If they do,
what about the Jews of the olden time who lapsed so often into the
grossest sin? What about the tears of Christ over the apostate city?
What about the present condition of that race? Are they saved? No! they
still repudiate the name of Christ. Do they become extinct when they
die? Or do they go into everlasting torment? In either event they could
not be saved as promised. Or will they be restored in due time? On no
other supposition can we conceive of the words coming true.

To this theory I can conceive of an objection, which at the first glance
may seem a formidable one. It is this: If the theory is true, why did
it not dawn on the world sooner? Especially when we consider what a boon
it would have been to the race, and what a dark mantle of gloom it would
have lifted from the heart of the world, why did God withhold the light
so long? Surely there were saints and seers of the olden time who were
worthy to be media of such a communication. And surely the generations
of the past needed such a spiritual uplift as much as we do to-day. Yet
for ages and ages the revelation was not given. Men had to grope in the
twilight for centuries, until at length the illumination dawned on a few
souls. But the reputed wise men of the world did not hail with joy the
new illumination, but generally treated it as a new presumption. And
however agreeable with reason and with Scripture it may be shown to be,
it will likely not be universally accepted for ages to come. If the
theory is really true, and if it comes from God, the Source of all
light, why was this poor world not blessed with it sooner?

I say, that objection may appear a formidable one at the first glance.
Let us examine it with all fairness and candor.

In the first place, I would say that it is not God's way to give us His
revelations all at once. No, not even when He inspires men to write
them. Those revelations have a primitive meaning, suited for men of a
primitive age. But as the ages go on, and men become more developed,
there breaks on them more light from the Word. And that light is
brighter very often than even the original writers apprehended. They
built better than they knew, for they were writing, not for their own
age alone, but for all time. This unique character of the revelation
shows that it is divine. And thus there still "breaks more light from
God's holy Word" as the ages move on. Whether or not, then, we see the
reason of it, we note the fact that it is not God's method to pour the
full flood of His light on the minds and hearts of men all at once. If
we could see no farther than that, we might be content, and reverently
say, "Even so, Father; for so it seemed good in thy sight."

As an instance of this growing illumination, take the fact that in the
primitive ages there was no clear revelation of immortality. I have no
doubt that men of high spiritual calibre believed it; but the revelation
came to them more directly from the movement of the Spirit, than from
any intimation in the Word. Yea, when men had no Word at all, I believe
there were devout souls who had glimpses, more or less clear, of a
future world. But the mass of mankind, even the religious people of
mankind, had in most instances no such revelation.

Now if that is true, it becomes less surprising that the most devout
souls have had for so long no conception of Restoration. The analogy of
revelation shows beyond all doubt that Restoration may be true, though
for ages and ages men had no conception of it. Nay, they may have been
students of the Word through all those ages, and yet have been blind to
its higher revelations. That is no disparagement. There is a time for
everything; and there is a time for brighter divine light to break on
the minds and hearts of men.

Then it may be supposed that if further divine light were to be given,
God would have chosen more worthy mediums for communicating it. But as a
rule, it is not through the great and the learned that revelations
generally have come; but rather through the humble and comparatively
obscure. This is God's way. He may choose what media He will as well as
what time He will. We read that "God hath chosen the foolish things of
the world to confound the wise; and God hath chosen the weak things of
the world to confound the things that are mighty." And He did the same
thing long ago in giving a written revelation to the world. Some of the
writers were noble and learned, while others were illiterate and
obscure. So it is no disparagement to this larger view if it does not
come to us through what the world calls respectable channels.

Then it may be noted that truth was given to men as they could receive
it. To reveal the whole truth in an obscure age would dazzle more than
it would enlighten. God knows men's capacity for receiving truth; and He
adapts His communications accordingly. Jesus could say to His disciples,
"I have yet many things to say unto you; but you cannot bear them now."
And, by His Spirit He has been saying those "many things" ever since, as
men could receive them. It was a great thing for His disciples to have,
for instance, such a clear vision of immortality as they certainly had
when Christ ascended on high. That was enough along that line for the
time; but now there is breaking on our hearts the larger view of
Restoration.

Yes, and we might have had that glorious truth much sooner, if we had
not grossly lapsed into sin, and so obscured heaven's light. The fact
is, that in the early centuries of the Christian era the larger view was
accepted freely. But by and by the church of Rome invented the dogma of
eternal torment for its own gain; and that is how we came by our evil
heritage. So that in this matter we have lapsed from our early faith;
and a sad, sad lapse it was, entailing untold mourning, lamentation,
and woe.

But it is a glorious truth that men with the utmost limitation can be
used of God for the highest ends. Elsewhere I cite the case of the
Apostle Peter in this regard. He could be used for the conversion of
three thousand men by means of one sermon; and later the conversion of
five thousand men; and yet he did not believe that the Gospel was
intended for the Gentiles as well as the Jews. It is a marvel of divine
wisdom and grace that such a poor instrument could be used for such a
glorious work. And we have seen the same principle at work in our own
time. If Restoration is true, yet men who believed in endless torment,
and counted it a prime article of the orthodox faith, were,
notwithstanding, the very salt of the earth, and were used of God in
conserving and disseminating the limited truth which they knew. I say,
that is a marvel of divine grace and condescension.

We see the same principle also in the domain of Science. Let us not
forget that all truth--whether spiritual or scientific--is a revelation
of God. When we make a discovery in either realm--or perhaps I should
say when a revelation is made to us in either realm--like Kepler we are
really "thinking God's thoughts after Him." These very thoughts were in
God's mind, else they could not be in ours. What we do know is often
associated with a vast field of the unknown.

And how slow we are to learn. Just think of a few of the discoveries--or
revelations--of late years. And for ages and ages past, men were in
total ignorance of these things, though they were close to their hand.
Is it not very suggestive of how little we know yet of the truth in the
spiritual domain, to be unfolded to us in due time?

I say, just think of a few of the scientific discoveries we have made of
late years. I need not stay to note the wonderful developments in
surgery and medicine. They may be regarded as commonplace now; but every
one of them was a discovery. Think of the discovery of how to use steam,
and all that the discovery has led to. Allied with that, think of the
immense quantities of coal we burn, and only extract a small percentage
of its heat as yet. One of these days there will likely dawn on some
mind the correct way of using it, and then what a revelation. Think of
the tar evolved in the process of making gas, that lately went to loss,
and that is now used in dyeing. Think of the telephone wire, and more
lately the telephone without wire. Think of the heat, light and power
evolved from electricity. Think of the inventions and discoveries that
we read of almost every day. The by-products that are now a source of so
much wealth and comfort, were not dreamed of a few years ago. Do we not
see here how little we know, even in the domain of Science?

And is it to be supposed that in the spiritual realm there is not much
more to learn? Our special affinity is for things material; yet in this
domain we are only in our infancy. How much more is it so in things
spiritual. Surely it does not become us to balk at a new revelation.

In justice, however, to our backwardness in receiving any new spiritual
truth, there are some explanations. I have referred to our special
affinity for truth that relates to things physical. We have a
corresponding slowness to apprehend spiritual truth. But in addition to
this, we have to note that the truth in reference to material things is
usually subject to demonstration. We can see the thing actually done. It
is an absolute certainty; there is no room for doubt. In regard to
spiritual truth it is different. "The kingdom of heaven cometh not with
observation." There is no demonstration. The truth is apprehended by
faith, sometimes aided by revelation, or reason, or intuition, or spirit
revelation. This is where sin has obscured our spiritual vision; and
often we are still made more blind by our material employments
and pursuits.

It is not surprising then that we are slow to take up a new spiritual
idea. And we ought to be slow, lest we imbibe error in the guise of
truth. But at the same time we ought to keep an open and receptive mind,
believing that there are vast and high domains of truth yet unrevealed.

In this regard how sad it is that some of the brightest lights that
ever illuminated the world were clouded all their days by inherited
errors. Take Luther as an example. For years and years he was haunted by
the dread of eternal reprobation. And so it has been with thousands and
thousands more of the devoutest and sincerest souls. Oh, if they had
only known that there is no such thing as eternal reprobation!

XIV.

TESTIMONY OF SCRIPTURE.

The Unrevealed--Scripture and Reason--Bishop Butler's Dictum
--Reverence of Kepler--Moral Courage of Sir Oliver Lodge--Increase of
Laxity--The Spirit's Almighty Power--Supreme Authority of Scripture
--The Proper Sphere of Reason--Fate of the Heathen--Singular Reserve
of Preachers--Sin is Abnormal--Union of Divine Power, Wisdom and Love
--Reasonableness and Harmony--A Multitude of Scripture Promises
--Discipline Instead of Eternal Torment--Dr. Funk's View--The Great
Panacea for Unbelief--Ingersoll--No Divine Failure.

Some have a belief that on topics that are unrevealed we ought to be
reverently silent. On certain subjects that may be the correct attitude.
"Fools rush in where angels fear to tread." But though there are many
cases in which we cannot attain to certainty, we may perhaps attain to
probability, and a high degree of probability. In many cases that is
sufficient; often it amounts to moral certainty. As Bishop Butler says,
"Probability is the very guide of life."

With the best use that can be made of Scripture and reason, there are
many topics on which we shall not attain to absolute certainty. But if
we attain to probability, we have made a great advance. Moreover, the
probability of this age may be the certainty of the next.

Besides; it would argue a very unworthy belief in the goodness of God,
to refrain from investigating the domain of truth so far as we can, lest
unhappily we should have to discount the forces that make for
righteousness.

Religion and science should be united in this search for truth. And we
are glad to see that some of the foremost exponents of scientific truth
have this idea. As Sir Oliver Lodge says, "It is the duty of Science to
examine even into the domain of religion." In fact, Science is religion
when its discoveries, as in the case of Kepler, are recognized as the
thoughts of God. Another scientist has truly said that "the highest
science is the highest religion."

I think it is worth while to quote the noble words of Sir Oliver Lodge
in this connection. He says: "If we refrain from examination and enquiry
for no better reason than the fanciful notion that perhaps we may be
trespassing on forbidden ground, such hesitation argues a pitiful lack
of faith in the good-will and friendliness and power of the forces that
make for righteousness. Let us study all the facts that are open to us
with a trusting and open mind, with care and candor, seeking the
verification of all our speculative hypotheses, and with slow and
cautious progress making good our steps as we proceed. Thus we may hope
to reach out further, and ever further, into the unknown, sure that as
we grope in the darkness we shall encounter no clammy horror, but shall
receive the assistance and sympathy which it is legitimate to symbolize
as a clasp from the hand of Christ Himself."

But it may be claimed that it is inopportune to discuss this question of
Restoration at the present time. It may be thought that the very
statement of it may lead to greater laxity of faith and morals. If there
are any legitimate grounds even for doubting the doctrine of eternal
torment, will not the lingering doubt of many be confirmed? There are
those who doubt or even deny eternal suffering, simply because it is
more comfortable to do so, and without once appealing to the authority
of Scripture or reason in the matter. If the question is allowed to be
one of reasonable debate, will not that attitude be confirmed?
Especially when the doctrine of endless suffering has so long been
recognized as the orthodox doctrine, will not any apparent going back on
that doctrine seem a justification of disbelief in what is really
evangelical? And thus might not the very opening of the question be a
serious injury to some?

While it is freely admitted that there is a degree of justice in this
plea, there are certain considerations that must not be lost sight of.

There is first, the sacredness and the safety of truth. Whatever is the
truth in the case must be discovered if possible, and defended at all
hazards. Our Lord's prayer was, "Sanctify them through thy truth," So
truth has a sanctifying power. It may be pleasant or unpleasant in the
discovery, but is beneficent in the long run. We are not to shrink then
from the discovery of it. We are to search for it, as for hidden
treasures, whatever prejudices and errors it may overturn. It is of God,
and is certain to triumph in the end. And it can issue in no ultimate
evil, but in everlasting good, despite all our fears.

Then in this case, we are contending for a truth which brings
unspeakable glory to God. As the matter appears to me, His wisdom, power
and love, are exalted above all conception. If there were nothing else,
this would be a strong argument for the theory we are trying to defend.

Further; we see here a most worthy effect of the Saviour's Atonement. He
is the "Saviour of the World," not in name only, but in fact. According
to the old theory, He was actually the Saviour of but a few of the human
race; the rest were committed--and ordained--to everlasting torment. Now
He is recognized as the "Saviour of all men," even the worst. Can you
conceive of any less result in which He would "see of the travail of
his soul, and be satisfied?"

Then further; the Spirit's almighty power would be vindicated. The old
faith taught that He moves on the hearts of men, but not in every case
with the intention or desire to compass their salvation. We believe, on
the contrary, that He has the desire and the power to break down all
opposition, and to carry captive the most stubborn will, without doing
any violence to our freedom. We do not know how this is effected, but we
see cases in which it is effected. And we can forecast the day when He
will triumph over all opposition. The very prospect of it fills us with
wonder, and love, and praise.

And in the meantime, what a funeral pall is lifted from the heart of the
world! It is a sad world, and I believe chiefly because the belief in
reprobation has so long and so widely prevailed. But when there dawns
upon our faith the prospect of the whole human race being yet redeemed,
what a world of gladness this world becomes!

When such considerations as these have their due effect upon us,
objections to the discussion of this great question will have less
weight. We shall rejoice instead, if the larger view carries our inmost
and most sacred convictions. Our appeal is to the Scriptures, and to
the precious gifts of reason, and of human feeling, no less
divinely given.

We accord the supreme authority to Scripture; but there is also an
appeal to reason. Even here some find differences of opinion. Some will
reason from the nature of sin, and what is its desert. Others will
reason from the character of God, and the end of divine government.
Others, again, will claim that self interest so warps our judgment in
the case, that our finding is almost sure to be partial. Still others
will claim that the whole matter is too high for us, and refrain from
entering upon it, or else take what they judge to be the plain meaning
of Scripture, or fall back on the view that has prevailed.

I reverently think, that reason has a legitimate field here. Of course
reason ought to be exercised with great caution on such a subject; and
we ought ever to hold ourselves ready to revise our opinions, to be in
harmony with the advancing light of Scripture.

THIS DIVINE LIGHT.

In the Scriptures we have a revelation of God's character, so far as we
can receive such a revelation. We can also form some ideas of His law,
and the potentiality of His wisdom and love. We have besides a
revelation of the nature of sin, and can have some idea of what it
deserves. Moreover, Christ is "the true Light that lighteth every man
that cometh into the world." When we are illuminated with this divine
Light, submit all our opinions to the Word of God, and are raised to an
impartial plane of judgment, I reverently think we may and ought to make
some intelligent forecast as to the suffering of the next life. In fact
we have not the option of remaining entirely without ideas on a subject
that so vitally concerns ourselves. We must project our thought at times
into the future, and form some ideas, more or less concrete, as to what
is in store for the race.

It seems well, therefore, to use reason and revelation conjointly, so
far as they will carry us. And while not dogmatic, we ought to remember
Bishop Butler's dictum, that if two views are opposed, and one is even a
little more probable than the other, we ought to embrace it as though it
were clearly demonstrated. Along the same line Mr. Gladstone says:

"The free development of conviction is, upon the whole, the system most
in favor both of truth and of charity."

I am very far, therefore, from jumping at new conclusions, especially on
a subject of such tremendous solemnity. But I feel that we should keep
our minds and our hearts open, realizing how little we know yet of God,
and of His illimitable dispensations. Especially should we hail with
thankfulness any gleam of light on the awful darkness that has so long
brooded over the destiny of by far the largest portion of mankind.

The eminent Dr. Funk, who is well known to be a profound thinker on such
matters, writes me as follows:

"What is called 'Eternal Fire,' or 'Eternal Punishment,' it seems to me,
may mean simply, that long continued suffering, both negative and
positive, which wilful imperfection brings. It does not seem to me that
the time can ever come when the Everlasting Father will abandon His
child that He has created. No; it is infinitely less likely that He
would do this than an earthly parent. Christ has said that the good
shepherd will leave the ninety and nine, and continue to search until he
finds the missing lamb."

In marked contrast to such an idea just ponder for a moment some of the
doctrines of the Calvinistic theology. To get a realistic idea of the
matter, think of God bringing into the world one soul whom He destined
for everlasting torment. That is no overstatement. For if there was no
Atonement of Christ for that soul, there could be no possible escape for
it. That soul was doomed from all eternity to everlasting fire. Yet the
advocates of that thought will tell you that the Atonement was
sufficient for all, and adapted to all. Moreover, they will tell you at
the same time that God is Eternal Wisdom and Love! Could you conceive of
a greater contradiction?

It is no wonder that on this topic there has been a singular reserve of
late years. It would appear that preachers are undecided as to what
stand they ought to take; and so they usually say nothing definite on
this momentous question. To a candid mind it must appear a strange thing
that the question is so dormant. A more vital question could hardly be
conceived. Yet hundreds of books are written, and thousands of sermons
are preached, and the question is hardly touched. Will the impenitent
have any suffering in the next life; and if so, of what kind, for what
purpose, and of what duration?

Almost nothing is advanced on such all-absorbing topics. We hear
sometimes of the wrath of God in a very general way, which really has
little meaning, so long as no hint is given as to what that wrath
consists in. And we hear a great deal about opportunities in life being
missed, without any specific intimation of the consequences.

Do men really believe In future punishment at all? If they do, why do
they not say so? Surely the subject is no trifling one that can be
passed over smoothly. Is it not a matter of the most paramount, eternal
interest for a man to know whether he is passing in a few brief years
to extinction, or torment, or to a process of reformation? This would
seem to be the question of all questions. And yet it is passed over
Sabbath after Sabbath almost in silence.

And when we think how any clear cut conviction might affect a man's
character and life, we are surprised that conscientious men can treat
the matter so coolly. Is it because they are in a state of transition as
to which is the correct theory to be proclaimed? In that case, we could
understand their hesitation. But surely such uncertainty ought to be
acknowledged. But it is not confessed. It is a question if even a
discussion of the different theories would not be better. Such a
discussion would be likely at all events to keep men awake, and perhaps
arouse their concern.

Especially on the relation of this subject to missions, there ought to
be some definite statement. At the present time there is a great revival
of interest in missions. But there is a marked lack of direct incentive.
What are the heathen to be saved from? Is it from endless torment?
Certainly that is not believed. If it were, we would move heaven and
earth to save even one of them from that fate. Is it then from
extinction? Such a claim is never definitely put forward. Then is it
from the suffering incident to reformation? No one speaks of that.
There is no definite incentive urged to impel men to sustained and
eager missionary enterprise.

Hence we fear that missionary enterprise will wane. There is a general
idea of saving the heathen; but from what? There is no definite idea; at
least none is put forward. I think there ought to be a brotherly
conference, composed of men holding diverse views on this subject, that
if possible some unanimity might be arrived at--some definite issue that
would be fearlessly outspoken, that would be a real and compelling
incentive.

It may be said that certainty cannot be arrived at, and that therefore
silence is better. That may well be doubted. Certainty in general is not
likely to be attained all at once. There will first be a period of
inquiry. What saith the Scripture? What saith reason? And what saith our
own instinct? Then there will be a period of probability. After that
there may come a time of certainty. The fact that unanimity of view may
not be attainable at present is no good reason for treating such a
momentous topic with silence. I reckon that he does a service to mankind
if he contributes anything to the solution of this great question, even
if by so doing he stirs up opposition. Surely at this late day we ought
to be able to say something definite about men's eternal destiny.

The soul has naturally a strong affinity for truth. Hence there is
nothing more demoralizing than any sustained attempt to believe that
which does not commend itself to our most sacred convictions. Far better
it is to be honest and sincere, even though that may involve temporary
error. I believe that to the devout and enquiring soul the truth will be
revealed in due time. It is to the upright that there ariseth light in
the darkness.

Colonel Ingersoll was not so deficient in honesty and candor as is
usually supposed; but, combined with an unfortunate early training, the
issue in his case was disastrous. A noted clergyman was on confidential
terms with him, and on one occasion Mr. Ingersoll told him the secret of
his infidel opinions. He said he was early taught that God elected a few
of the human race to eternal glory, and that the vast remainder He
decreed to everlasting fire; "and," said Mr. Ingersoll, "I determined to
hate Him." "If I believed that," said the clergyman, "I would hate Him
too." So, on the day of final account, there may be extenuations that
will surprise us.

Let it not be supposed that I have any sympathy with Ingersoll's infidel
views. On the contrary, I abhor them. Some years ago I gave a series of
Sabbath evening talks on Ingersoll and his opinions; and there was a
large attendance of the class of men that I wished to reach. I cannot
but think that the travesty of divine truth that has so long prevailed
in the guise of orthodoxy, is responsible to a large extent for the
practical infidelity that exists in the Christian world to-day.

It is all very well for men to speak of the final reign of grace; and
some are very eloquent along that line, never turning their eyes
backward on the uncounted millions of the past who lived and died in
heathenism. What has become of them? That is the question; and it calls
for an answer that as Milton says, will "justify the ways of God
to men."

There are a number of propositions which I would try here to state with
all clearness. We have casually glanced at some of them; but I think it
will conduce to clearness if we present them statedly and group
them together.

First: "God infallibly accomplishes everything at which he aims."

These are the words of an orthodox divine. I think they will commend
themselves to our judgment at once. But the divine in question never
thought his dictum would be given such a wide application. The
application is this: Surely God "aimed" at making every man immortal;
but in that case there could be no extinction. And surely God "aimed" at
making every man happy; but in that case there could be no endless
torment. On this basis, therefore, both extinction and endless torment
are impossible. What remains then but Restoration?

The second proposition is: That sin and suffering are abnormal
conditions in God's universe; and that therefore they cannot be
everlasting. If this theory is correct it would rule out
endless torment.

Then again: It is conceivable that temporary sin and suffering may be
necessary factors in God's righteous government.

This theory would explain why sin and suffering are permitted for a
time.

Again: Infinite holiness will do away with sin, and infinite love will
do away with suffering, as soon as perfect righteousness will permit.
Thus we believe that when sin and suffering have served their purpose,
they will be eliminated.

Further: There is no sin that infinite holiness, infinite power,
infinite love, and infinite wisdom cannot subdue, without impairing the
freedom of the offender.

This idea makes it credible that the worst of mankind will be reclaimed.

Finally: The fact that God is love will induce Him to place all His
creatures in conditions of happiness as soon as that can be done in
conformity with wisdom and righteousness.

I would ask you to revolve these propositions through your mind very
seriously. See if you can find a flaw in any of them; and conceive if
you can, of any reasonable theory whereby any of them may be
controverted.

I would conclude this part of our subject by citing some passages of
Scripture. The references in some cases may have a more limited and
restricted meaning; but they all tend in the same direction. There are
certain stars which, seen by the naked eye, are single, but when
observed through a telescope are seen to be double stars. Being of the
same appearance, and lying in the same direction, they are fused into
one, though there may a vast space between.

It is so in many passages in the Word of God. They have a double
meaning; one nearer, and one more remote. Events are foretold which are
realized in part in this life, and fully in the life to come. The fact
is, that in many cases we have to take in the future life in order to
understand the reference at all. It has been too much our habit not to
look for definiteness and accuracy, because we imagined the events must
find their fulfillment in the present life. But When our outlook goes
beyond this life, we see a reasonableness and harmony that we did not
see before.

This will be apparent in some of these passages. And it will help our
interpretation very much if we only remember that the whole span Of time
is but a passing epoch in the divine administration.

Here then are some passages; and there are many more of similar tenor,
which we would do well to ponder.

"In thy seed shall all the families of the earth be blessed."

I would just enquire: How can such a promise as that be fulfilled within
the span of time? _Not_ for about two thousand years was the divine seed
of Abraham born, when the promise was given. Meantime thousands and
thousands of the families of the earth went out of this life in sin and
darkness, without having so much as heard the Saviour's name. It is now
nearly two thousand years more, and the human race has much increased;
millions and millions more of the families of the earth have come and
gone; and in their case the promise has not been fulfilled. And be the
ardor of missions what it may, uncounted millions more of the families
of the earth will never in this life so much as hear of the blessing
through Abraham's seed. Is it not inevitable that we must take into our
view the possibilities of life to come? The promise will be fulfilled
then. "All Israel shall be saved."

I will not stay to make any further comments on the passages I would
submit. Let them speak for themselves.

"He will swallow up death in victory; and the Lord God will wipe away
all tears from off all faces."

"And the ransomed of the Lord shall return, and come to Zion with songs
and everlasting joy upon their heads; they shall obtain joy and
gladness, and sorrow and sighing shall flee away."

"Israel shall be saved in the Lord with an everlasting salvation."

"I have sworn by myself, the word is gone forth out of my mouth in
righteousness, and shall not return, That unto me every knee shall bow,
every tongue shall swear."

"The Lord hath laid on Him the iniquity of us all."

"He shall see of the travail of His soul, and shall be satisfied."

"His name shall endure forever; his name shall be continued as long as
the sun; and men shall be blest in him; all nations shall call
him blessed."

"Have I any pleasure at all that the wicked should die? Saith the Lord
God; and not that he should return from his ways and live?"

"For if through the offence of one many be dead, much more the grace of
God, and the gift by grace, which is by one man, Jesus Christ, hath
abounded unto many."

"For as by one man's disobedience many were made sinners, so by the
obedience of one many shall be made righteous."

"Where sin abounded, grace did much more abound."

"He that spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give us all things?"

"And so all Israel shall be saved."

"That was the true Light, that lighteth every man that cometh into the
world."

"For God sent not His Son into the world to condemn the world, but that
the world through Him might be saved."

"And I, if I be lifted up, will draw all men unto me."

"Who will have all men to be saved, and to come unto the knowledge of
truth."

"Who gave himself a ransom for all to be testified in due time."

"But we see Jesus, who was made a little lower than the angels for the
suffering of death, crowned with glory and honor; that he by the grace
of God should taste death for every man."

"And he is the propitiation for our sins, and not for ours only, but
also for the sins of the whole world."

And God shall wipe away all tears from their eyes; and there shall be
no more death, neither sorrow, nor crying, neither shall there be any
more pain; for the former things are passed away.

Thus we have quoted some of the words of revelation that are manifestly
opposed to the idea of eternal torment.

To be sure, there are Scripture statements that are difficult to explain
on this basis; but their import is generally more or less obscure. On
the other hand, there are statements so favorable to the idea of
Restoration that their meaning can hardly be mistaken. And always
remember this,--that this question is not one for absolute
demonstration. It is a question, rather, as to which view is more
consonant with reason and Scripture. We are not to suspend our judgment
until the matter is proved beyond the shadow of a doubt. We do not act
so in other matters. If we did, we should have few earnest convictions
on any subject. It is sufficient if a certain view is more probable than
another. In that case, according to Bishop Butler's dictum, we should
believe it as though it were demonstrated. In this particular case,
though the question is beset with a great deal of mystery, as we might
expect, the theory of discipline is far more agreeable with Scripture
and reason than that of everlasting torment.

The great panacea for unbelief is a larger view. We have to take in the
future, in order to see the rounding out of God's great plan. 'An
edifice may be hideous if seen from the rear, and incomplete. But wait
till it is finished, and then view it from some vantage ground in the
front, and its noble proportions and beauty are appreciated. So it is
with the divine plan. We see but a part of it now, and the lower part.
But bye and bye it will be complete. Then--

     "Ye good distrest! Ye noble few
      Who here unbending stand, beneath
      Life's pressure--bear up yet a while,
      And what your bounded view deemed evil
      Is no more, the storms of wintry time
      Will quickly pass, and one unbounded spring
      Encircle all."

In the various passages that I have quoted we cannot but discern three
great universals that involve each other. To these three universals all
Evangelical Churches are tending. They seem to me to include what is
really vital to faith and hope. The great universals are these:

     Universal Love;
     Universal Atonement;
     Universal Salvation.

The first is accepted nominally by all; but how the first can be
intelligently received, with a supposed limitation of the second, is
hard to see. It is admitted that on the part of God there is universal
love for all his creatures; it is admitted that this love expressed
itself in Atonement. It is further admitted that this Atonement is as
suitable for all as it is for a part of the race. Yet for ages it has
been claimed that the Atonement is not divinely intended for all. How
universal love, united with infinite power and infinite wisdom could act
in this way is to me an everlasting mystery. So absurd does this
position now appear, that a majority of the churches idea--perhaps
unconsciously--with a decision and force not warranted by the original.
Therefore I think I am justified in laying no great stress on passages
of such doubtful meaning. It seems to me more honest and candid to wait
for greater unanimity.

On the other hand, the passages that I have cited in favor of
Restoration are in most cases so plain that they can hardly even be
tortured into giving an uncertain sound. Take for instance, the passage
in relation to the extent of the Atonement. "He is the propitiation for
our sins, and not for our sins only, but also for the sins of the whole
world." "We see Jesus, who was made a little lower than the angels for
the suffering of death, that he by the grace of God should taste death
for every man." "The Lord hath laid on him the iniquity of us all."
There is no uncertain sound there.

To me it is a marvel how men could accept and defend the doctrine of a
limited Atonement, in the face of such clear statements. If such a
course was taken in order to uphold a certain system of theology, it
ought to be an everlasting warning to theologians not to make their
systems of theology too complete. When we come to realize how little we
know of God's plans and purposes, we shall see that completeness is
entirely beyond us.

Then with such clear statements of a universal Atonement as I have
quoted, take that dictum to which I formerly referred, and which I think
none will dispute, that "God infallibly accomplishes everything at which
he aims." Put the two things together, and what do they amount to? Do
they not give us a certainty of Restoration? For if God gave His Son in
order to make provision for all mankind, He surely desires the salvation
of all mankind; and if God thus "aims" at the salvation of all, will He
not accomplish it? If we had no hints whatever as to how that is done,
either in this life or the next, we might rest on the assurance; it will
infallibly be accomplished.

And then we have such a revelation of the character of God that we could
expect no less. He is infinite Wisdom; He is infinite Power; and He is
infinite Love. Put those three things together, and what will they not
accomplish? Think the matter over for awhile. Can you imagine any
consummation less than the final salvation of all?

That divine wisdom, divine power, and divine love can compass nothing
better than endless torment, is almost unthinkable. And if such an
ultimatum could be thought of as a possibility, then I would humbly ask:
Is such a consummation worthy of God? And I would ask also: What would
be the practical benefit of it? Would it not be a reflection on love
and power that are infinite?

To think that man was made in the divine image, and had within him the
potentiality of attaining to absolute perfection and blessedness, but
that his career has culminated instead in the character of a demon, and
the suffering of endless torment! Is it possible to believe that the
divine administration could be such a failure?

This is no exaggeration Men believed, or tried to believe, that for
certain persons of the human race there was no possibility of a
different fate. They might say it was possible because they did not know
who was elected and who was not; and that they did not know for whom
Christ died, and for whom He did not die. Therefore, they might argue
that all men had a chance. No; they had no chance if the secret divine
intention was against them.

Away with all untruth and misrepresentation. How much better, and how
much more in keeping with the divine character, and the divine
revelation to say, without any halting or doubt, that God loves every
man whom He has made; that He has provided for every man's salvation;
that if men do not accept the provision they will suffer; but that God
will triumph in the end, and that divine love will win. Surely, that
would be a Gospel indeed for our poor sin-stricken world!

XV.

TESTIMONY OF REASON.

Divine Gift of Reason--Its Proper Sphere--No Dogmatism--Is Sin an
Infinite Evil?--Infinite Penalty Impossible to Be Rendered--Justice
Can Delay--Good Cannot Perish--Testimony of Dickens--Endless
Punishment Increases Moral Evil--The Divine Character Never Changes
--Time But a Short Epoch--Our Capacity of Development--Salvation of
Infants--The Insane--Imperfect Christians--Their Destiny--Good
Unchristian Men--Where Will They Go?--"All Souls Are Mine"--Worth
Preserving--Fate of the Heathen--Reclaimed in the Next Life--Human
Freedom Never Destroyed--Provision for All--A Dreadful Hymn--Divine
Sacrifice not in Vain--Bringing Good Out of Evil--Final Triumph of
Goodness--Sin Is Abnormal--Will Therefore Cease--Law of Gradual
Change--Sins of the Mind--The Race Might Easily Have Been Intercepted
--Endless Torment Cannot be Believed--The Mind's Affinity for Truth
--True Punishment Is Reformatory--Alleged Divine Cruelty--Agony of
Eternal Separation--All Are God's Own Children--The Universal Call
--No Design of God Can Fail--Ingersoll and His Shafts of Ridicule
--Incentive to Good Works--Unfathomable Divine Love--"Joy Cometh in
the Morning."

It may be said that we are dealing here with matters that are entirely
too high for our reason. Let it be remembered that we absolutely bow to
revelation. Yet we are not to stultify our reason. It is not out of its
sphere in dealing with such high themes. Our reason is a sacred gift
from God; it is to be used for His glory. Formerly, it was deemed almost
sacrilegious to allow reason to intrude into such a sacred domain. That
was surely an unworthy mistake. We may and ought to be humble; but we
have minds to think as well as hearts to adore.

It may be well, therefore, to present, in as condensed a form as
possible, some considerations founded on reason, in support of the idea
of Restoration. And, forasmuch as many of these ideas may or may not be
familiar to you, I would ask you to ponder each of them separately. They
do not all profess to be conclusive, but I think some of them are nearly
so; others are strongly suggestive. As I have said, the question is, not
which theory is absolutely demonstrated, but which is most in accord
with reason and revelation.

I would like to say that I abhor any appearance of being dogmatic; but
the mere statement of an argument almost necessarily induces dogmatism
in some degree. At any rate, it is well to have a reasonable and
candid mind.

I think, then, that what has been advanced will make you seriously
reflect. Give the matter time, and thought, and prayer; and I think you
will have a larger vision of the truth, and a higher hope for our poor
lost race. To be sure, we are but groping in the twilight as yet. Yes;
but it is the twilight of the eternal morning!

The Principal of a theological college once said to me, when I asked him
if a certain topic was a proper one for discussion: "If you have a
reverent mind, you can discuss anything."

A few abstract propositions might first be stated. The orthodox doctrine
is, that sin is an infinite evil, and that therefore sin calls for
infinite punishment; but that as man is a finite being, he cannot render
infinite punishment in degree; therefore he must render it in duration;
hence there must be eternal suffering.

To this it may be replied, in addition to what I said before, that if
sin is an infinite evil, there could be no aggravation of it; for
nothing that is infinite can be increased, but we know that aggravations
of it are possible; hence the necessity of eternal punishment does
not follow.

Then, if suffering is infinite in duration, would not the mildest form
of inconvenience suffice? For infinity has no end. Therefore the sum
total of suffering of any degree would be infinite in amount. Hence,
there would be no need of torment.

Further, if unforgiven sin entails a penalty of infinite duration, the
penalty could never be rendered. For infinite duration has no end.
Hence, if the suffering were prolonged through countless aeons, there
would still be countless aeons to come; and when these would have run
their course, we would only be at the portals of eternity. Therefore, as
the supposed penalty involves eternal duration, it is plain that it
never could be rendered. Hence, in all justice, no punishment whatever
need be exacted, for we are as near to the complete rendering of it now,
as we ever can be, if it be of infinite duration. On that showing,
divine justice would never be satisfied.

Again: If justice calls for eternal punishment, how is it that justice
can delay the punishment? But it does delay. Does not such delay reduce
by so much the term of punishment? But somehow justice can wait. Now if
justice can wait for an hour, why not for a day, and why not for a year,
and why not for a thousand years, and why not for ever? On this
principle we fail to see why there need be eternal suffering.

Then there is the idea that nothing that is really good ever perishes.
Scientists and moralists generally agree in this. It is a wholesome
instinct, which commends itself at once to every wholesome mind. As
Dickens says:--"There is nothing innocent or good that dies and is
forgotten; let us hold to that faith or none." But how does such an idea
comport with that of eternal torment? It is admitted that many men who
are not Christians, have yet a great deal of good in them. Is that good
to be preserved or destroyed? No surer way could be taken to extinguish
it than to consign such persons to everlasting suffering. Not only would
the good in them be speedily extinguished but the evil would be
intensified beyond all calculation. And I think such effects are
reckoned upon, and expected, by the advocates of eternal torment. What a
burlesque that seems to be on the beneficent purpose of God. Far easier
is it to believe that a state of education and discipline is ordained,
whereby the good that God Himself has created will be conserved and
expanded forever.

In this connection it is well to remember that God is ever the same. His
dispensations may change; but He changes never. If He is love, and
power, and pity, and wisdom now, He has the same qualities from
everlasting to everlasting. Some appear to think that for the present He
is exercising forbearance and patience; but that when eternity dawns He
will proceed to stern justice and relentless vengeance. No; God is love,
power, wisdom, justice, for evermore; and His infinite resources He will
ever use for the holiness and happiness of His creatures. If we would
keep this fact steadily in view, we would be slow to believe that He has
nothing better in reserve than eternal torment for the most
incorrigible of mankind.

Along with this let us remember that God's operations are not confined
to the brief span of time. These few fleeting years are a very short
epoch in eternity. Here we see but the beginning of His plans; in the
next life we may see the fruition of them. But we may believe they will
unfold along the same lines. What is grace now will be glory then. What
is limited now we may well believe will then be universal.

Consider also the wonderful capacity of development with which we have
been endowed. We are really made in God's own image, both mentally and
morally. In this world of sin and toil and sorrow we almost forget our
divine birthright. But when sin and toil and sorrow are done away, what
amazing strides we shall make, and to what intellectual and spiritual
heights we shall soar. And is it to be supposed that having made us with
such capacities, God has no better use for us than to be cast out of His
presence eternally, and that we shall become demons? Surely infinite
love and power have something better in store.

Did I say power? Yes, power, with infinite love and wisdom behind it.
What will this triumvirate of infinities not accomplish? The power of
God in the material world gives us a strong suggestion of His power in
the moral world. Can we then think of such an utter failure as eternal
torment as being the ultimate doom of the creatures that God has made in
His own likeness?

Another consideration is this, that there is some way of salvation
provided for infants. That is acknowledged now on all hands. Time was,
and not so long ago, that it was accounted very orthodox to say that
there were infants in hell "not a span long." But it is not so now. It
is admitted that by some unknown process all infants are saved. Now if
there be a method of saving infants, is it so hard to conceive that
there may be a method of saving adults? To be sure, the adults may be
great sinners, and so the process may radically differ. But the minds of
very young infants are a perfect blank at first, and so every idea that
they require to fit them for the better world has to be communicated. So
there must be some process of education. It is easy then to conceive of
a process of education for adults, combined of course with such
discipline as each case may require. It is reasonable to conceive that
some will pass through that intermediate stage without any suffering,
except such as may come with larger visions of truth. It is equally
conceivable that others will endure pains and penalties unspeakable
before they yield. But they will yield at length; divine love
will conquer.

Let us also think of this, that this idea of Restoration solves the
difficulty as to the insane. Where do the insane go after death? So far
as we can see, they are not fitted for either world. But when they
regain their right mind, and are put through a process of education, and
perhaps of discipline, they will be prepared for the world of bliss. In
no other way can we imagine a solution of the difficulty.

The same argument applies to most, if not all, Christians. Despite the
dogma that they are made perfect at death, it is plain that in the case
of many, perhaps of all, perfection is not attained. Imagine a
Christian, but one beset with many imperfections. In a moment some
accident cuts him off. Are we to imagine that the mere passing through
the gates of death works some magic change in his character? Surely not.
What then becomes of him? He does not go to hell, for he is a Christian.
Yet he is not fit for heaven. What remains, but some preliminary stage
of preparation to make him fit?

And so we think it must be with a good man, but one who is not a
Christian. There are many such. Yes, there are men who are not
Christians, who are really of a far higher type of character than many
Christians. Suppose such a man is cut off suddenly. Where does he go? On
the principle that what is good never dies, such a man would go to the
better world. But he is not fit for it. But some preparatory stage of
preparation might make him fit. We can conceive of no other way of
eternal wisdom and love dealing with his case. And there are myriads of
such cases.

And we must not forget that every man--be his character what it may--is
the object of the Father's love. There is too much of a disposition to
believe that Christians only are loved of God, and that all others are
indifferent to Him, if not objects of hate. We have to remember that He
loves every man, and has made the best provision that is possible for
every man. If men believed this thoroughly, they would have less
difficulty in believing in a stage of preparation beyond this life, in
the case of so many who never had it here.

Then again, God says, "All souls are mine." If He claims them for His
own, they must be precious. And is it to be supposed that He has made no
eternal provision for them? If He chose to make them immortal, and
ordered their lot in this world, as He certainly did, will not eternal
wisdom and love make them worth preserving? Yes, He gave His son for
them as well as for us, and thus made a highway for them as well as for
us, to glory, and honor and immortality.

Yet, although God claims all souls for His own, millions of heathen
have passed away in the past, and millions are passing away now, who
never heard the Saviour's name. His is the only name whereby men can be
saved; but His name is "Wonderful," and those who could not be saved
through that name on this side of death may be saved through it on the
other side. Death is but the passage of the soul from one world to
another. God reigns in both; and His tender mercy is over all His works.

The same principle applies to incorrigible backsliders. There have been
men who were most eminent in Christian grace, who lapsed into
backsliding of the lowest type, and even denied the Lord that bought
them. They showed no sign of being reclaimed in this life. Will they not
be reclaimed in the next? There is nothing to hinder, but it may require
a long and terribly severe discipline. But we believe divine love will
ultimately triumph.

It helps us to understand how the most abandoned may be reclaimed if we
remember the case of Saul of Tarsus. It does seem that Christ can
overcome the most inveterate opposition without interfering in the least
with a man's freedom. We believe this is the prerogative of Deity alone.
Our free will is a glorious heritage; but we have to beware of unduly
exalting it. God is greater than even man's free will. If Christ in a
moment could break down Saul's opposition, and yet leave him a free
man, we cannot conceive of any offender too malignant for Him to subdue.
But how it is done is a mystery. It seems to be one of those things that
are past finding out.

At all events, we can believe that the most incorrigible will be
reclaimed when we have the revelation that Jesus died for all mankind.
It is said that He gave Himself a "ransom for all." It is declared that
He tasted death "for every man." Now if He tasted death for every man,
can we believe that He will not somehow and somewhere reclaim every man?
If He does not do so in this life, will He not do so in the next.

Again; it is said that "He shall be satisfied." Will anything less
satisfy Him than the salvation of all for whom He died? His influence is
not limited to this world. All worlds are under His control. There may
be good reasons why some are saved in this life, and others in the next.
I will glance at this point immediately. Meantime let us remember that
His love and power are unchangeable, and that He is Lord in the world
beyond, as well as here. What will not such conditions accomplish?

With regard to the suffering entailed by sin, both in this life and in
the next, I have the idea of a possible solution. May not all suffering
be ordained as a necessary safeguard of innocence to all eternity? I
mean this: We have to recognize the possibility of falling; for the
angels fell. We must remember that we are not machines, but moral
beings. Now may not sin have been permitted, and the suffering in
consequence of it, in order to furnish us with a warning against sin to
all eternity? And as we are of such diverse mental and moral calibre,
may not our suffering be individually of that kind and degree that it
will be exactly what we need as a warning against sin, and so safeguard
our innocence for ever?

It may be objected that our memory of suffering would lose its vividness
with the lapse of eternal years, and so fail of its effect. But I can
believe that we would have a vivid remembrance of it for ever, when I
think of how vividly I recall events of my early years. Scenes of my
school days I can recall more vividly than the scenes of yesterday.

So far as I know, this is a new idea of the mystery of pain. It may be
of no value; but I put it forward that those who are thoughtful along
such lines may examine it.

There are other considerations which might be adverted to here; but I
think what I have advanced is sufficient. The final argument, and the
all-comprehensive one, is, the final triumph of good over evil. Sin will
be abolished; love will triumph; God will be all in all.

In what has been advanced it will be noticed that there are some
repetitions. But generally these are in new connections. If these ideas
were mere platitudes they would not bear to be repeated; but many of
them are somewhat off the beaten track, and need to be repeated in order
to present them in their true reasonableness and force. For I am trying
here to set some things in a clearer light for those who have not given
much attention to such studies.

PREPARATION FOR HEAVENLY BLESSEDNESS.

That there is a way of salvation beyond the bound of time is strongly
suggested by the salvation of infants. We are all agreed about the
salvation of infants. Our heart refuses any other belief. In the case,
however, of very young infants, they go into the next life destitute of
all moral character. Either heaven must be a very large place, including
a place for infants--or else they must undergo some preparatory process
before entering. In either case their entire preparation for heavenly
blessedness is achieved beyond this life. Now the fact of them being so
prepared opens to our faith the possibility of adults being prepared
also. The process may differ; we know nothing of details; but it is
effective, and in certain cases may be entirely destitute of pain.

With the heathen the same argument holds. He would be a bold man who
would say that no heathen is saved. We know that some of them rose to a
high moral plane; indeed such as would largely, if not entirely, fit
them for the inheritance of the saints. But they had not knowledge of
the Saviour. That was all they needed. You will say, perhaps, that that
was everything. It was; but it could be supplied very quickly once they
crossed the boundary of time. They would meet angel friends there who
would soon give them the required information. We can conceive, from
what we know of them when here, that they would believe at once, and
very soon be fit for at least the beginning of eternal joy.

There have been those who by the light of nature, or by the illumination
of the divine Spirit, attained to marvellous perfection; yet, never
heard the Saviour's name. Just now I notice that an orthodox divine
names Socrates as a case in point. In cases not so marked we can believe
that disclosures of truth that they could not learn here, may transform
them into saints.

Surely this is a sane, as well as a brighter prospect than was
entertained not so very long ago. I recall those lines of the Hymn by
Dr. Watts, which I learned when quite young:

     "There is a dreadful hell
       Of everlasting pains;
     Where sinners must with devils dwell,
       In darkness, fire, and chains."

Happily the sentiment of the Hymn did not make much impression on me. It
is a great boon to children that sometimes they are not very thoughtful.

I wonder if Robert Browning ever learned such Hymns when a child. If he
did, he must later have had a revival of more hopeful ideas. He could
write that couplet that has been so often repeated:

     "God's in His heaven;
      All's right with the world."

But all is not right with the world if millions and millions of our
fellow creatures are in endless torment, and other millions on their
way. I fear Browning's words are often repeated with a glib optimism.
All is right with the world, or all will be right, when the whole race
is redeemed from suffering and sin; not otherwise. But the love and
power of God are equal to the task.

THE SWEEP OF THE INFINITE MIND.

I have sometimes on a sweet and hallowed night watched the moon riding
so peacefully through the white clouds; and it did seem to me that if
there is suffering anywhere, God has a time and a plan for relieving it.
I could not think of Him as being happy otherwise. But if in the sweep
of the infinite Mind he descries, even in some far off age, the entire
passing away of sin and suffering, I can imagine Him as being perfectly
happy. All events being equally present to Him, anticipation may be very
much the same as reality.

It has just struck me that the multiplicity of the considerations here
advanced may lead to some degree of confusion. I will therefore repeat
some of them, and glance at others, condensing them into as few words as
possible. I think the effect will be that the total argument will be
presented with more clearness and force.

We read that Christ "gave Himself a ransom for all." To my mind that
settles the extent of the Atonement. Words could not be plainer. But if
Christ gave Himself a ransom for all, will He be satisfied with saving
only some? Surely He will see that the ransom which He paid will have
its due effect. That means that somehow, sometime, all will be saved.
Else in regard to those who are not saved, He died in vain; which is
unthinkable.

But He will be satisfied. Yes. He will be satisfied. It is so predicted.
Can He be satisfied with less than the salvation of every human soul?
We have seen that He died for all. Can He be satisfied with less than
the redemption of all? If that is not effected now, will it not be
effected later? His administration is from everlasting to everlasting.

It is said again that "He is the propitiation for our sins, and not for
ours only, but also for the sins of the whole world." The scope of His
Atonement is universal. Evidently it fails of its full effect now. There
are millions who have not even heard the Saviour's name; but they are
included in the great plan of propitiation, and it cannot fail.

Then it is written that He "tasted death for every man." This puts the
matter beyond all peradventure. His Atonement was not only for the whole
world, but for every man. He had every individual singly in His view in
making His Atonement; and will it fail of its effect? Surely "His
purpose will stand, and He will do all his pleasure."

We read again that "all Israel shall be saved." The words must not be
minimized or explained away. Certainly Israel is not saved now. Think of
the sins into which they fell in the past; think of all the crises in
their history when God was ready to cast them off; think of their
condition to-day,--a byword and a hissing among the nations. If the
scene is thus to be closed, it seems a mistake ever to have chosen them
as a people at all. But it was no mistake. Their time will come; if not
in this life, then in the life beyond. They will be saved; the promise
will stand.

Again: Christ has promised that if he is lifted up on the cross He will
draw all men to Himself. If that promise is limited to this life it is
not true. Christ has not drawn more than a moiety of mankind to Himself.
But it is gloriously true if we take in the future. He is not limited to
one epoch of time. A thousand years are with Him but as one day.

Then think of the sacrifice which the Father made. He gave His Son. Who
will fathom the meaning of that sacrifice? Some there are who say that
God cannot suffer. On the contrary. I believe that His suffering in
giving His Son no man nor angel can fathom. And is it to be thought that
God made that sacrifice for less than every human soul? The fact that He
loved every soul that He has made, should settle the question.

Then we are often told that the Atonement is suited for all, though it
is not intended for all. When we admit that God loves every soul, and
that the Atonement is suited for all, are we not shut up to the
conclusion that it is, or will be, applied to all? Nothing could hinder,
except man's own obstinacy, and we have seen that his obstinacy can be
overcome without interfering with his freedom.

We believe that sin will finally be put down. To that effect there are
many scriptural declarations. But it is conceivable that it is tolerated
for a time as an object lesson, and as a safeguard against evil. Some
such beneficent design God certainly has in view; else all His
benevolent purposes would take effect in this life. We have to remember
that His administration is from everlasting to everlasting. We have also
to remember that God has all moral as well as all physical power, even
to taking captive the most wicked of men.

When we think of the divine union of love, wisdom and power in God, it
is not hard to believe that they will finally triumph. If God in His
divine wisdom knows how to act, and divine power enables Him to act, and
divine love impels Him to act, it is reasonable to forecast the ultimate
holiness and happiness of all intelligences.

We are accustomed to say, and we often see it, that God brings good out
of evil. The ultimate abolition of all sin, and the universal triumph of
goodness, are but an expansion of the same principle.

We have also to remember that sin in any form is an abnormal condition
of the universe. It is not reasonable to think that abnormal conditions
will prevail for ever.

There are some who believe that God is so unchangeable that He must
necessarily be happy under all conditions. Such are not the
representations of Scripture; and though they are but representations,
we believe they are agreeable with the fact. Besides; that is not true
of our selves; and we know that we are created in the divine image. Now
if sin is a disturbing factor of divine happiness, it is reasonable to
think that it will finally be done away.

There is no constituent of character that brings so much happiness as
love. As God really is love, He is the infinitely happy one. It is
therefore reasonable to suppose that divine love will ultimately have
its happiest expression; and that will involve the abolition of all sin.

Wrath is no constituent of the divine character; but a potentiality
only. If God is to be supremely happy there will finally be no sin to
call forth his wrath, for wrath is a disturber of happiness.

So long as God is just, He must punish sin. But punishment is His
strange work; it does not directly minister to happiness; therefore it
is reasonable to think that sin that calls for punishment will be done
away. Besides; Christ bore the penalty of all sin; infinite justice
demands no more, any further infliction of suffering is intended only
for discipline.

When the angels came to earth on the occasion of the Saviour's birth,
they said that they brought good tidings of great joy to all people. But
millions and millions of people passed away from earth without hearing
the good tidings. Then they must hear the good tidings in the life
beyond. But if they are consigned to eternal torment, there are no good
tidings for them. And if they are extinct they can hear no tidings,
either good or bad. What remains but that the good tidings that did not
reach them here will be conveyed to them there? It is likely that the
angels knew the scope of their message, and that the conveyance of that
message to those on the other side of time, was no more difficult or
abnormal than to us on this side.

Then, what about those whom we have known whose spiritual condition was
doubtful when they passed away? Is it not extremely likely that God has
some way of developing what is good in them, and casting out what is
evil? We feel that just at present they would be out of place in either
world. Is it not reasonable to think of some intermediate stage of
preparation?

Besides; from what we know of the divine method of procedure, it does
not seem likely that He would thrust a frail human spirit into the
blinding glory of heaven all at once. We are used to gradual changes;
they suit us better. An infant newly born is not conscious at first that
any radical change in its life has occurred; but it accommodates itself
easily and naturally to its new life. And so it would seem uncongenial
to us to be thrust at once into the excellent glory. A stage of
preparation--be it long or short--would seem to be desirable and
necessary. And if it is desirable and necessary, it is provided.

Then there are sins of the mind which are not cast off with the flesh.
The sins may be forgiven, but the evil inclinations cling to us. We need
a certain time and a certain process to have them eliminated.

We can easily conceive too--in fact we meet with cases of the kind quite
often--where a man that is not a Christian has a soul of goodness that
makes him really the superior of many so-called Christians. But he is
not a Christian. He dies suddenly; and where does he go? The idea of
Restoration settles all difficulty. The good that is in him is
developed; ultimately he is fit for the inheritance of the saints. In no
other way can we think of a wise and gracious disposal of him.

In connection with this idea we cannot but note that even dying saints
are by no means perfect in general. There are many cases in which the
last sickness seems to bring no marked change. Yet we have the assured
hope that all is well. But if we look at the matter critically, we see
no evidence of a state of perfection being reached. There seems to be a
need of a refining process on the other side of death; and if it is
needed it is provided.

There is a recognized principle, too, that whatsoever is really good
will not perish. This is true, both in the domain of physics and of
morals. If therefore there is even the beginning of goodness in any
soul, it is but reasonable to assume that such goodness will persist,
and be completed either on this side of death or on the other side. Such
an idea seems to be highly compatible with a beneficent, divine
government.

If it be asked why such a process is not carried out always on this side
of time, I say we must be cautious about irreverently intruding into
divine methods. We might as well ask why Saul, for instance, was not
converted earlier. We can but say, "Even so Father, for so it seemed
good in Thy sight."

We have to remember that the present is only one domain of God's
administration. The whole span of time which is to us so vast, is but a
passing epoch to Him. If we would keep this in mind, it would solve
many supposed difficulties.

I think it will be freely granted that no design of God can ultimately
fail. But if we follow up that principle, there is no eternal torment;
for if will hardly be contended that God designed it. And so with final
extinction. It would be a reflection on the divine intention to suppose
that he called into being such myriads of the human race, and so
wonderfully endowed them, merely to extinguish them at last. This
principle, if duly studied, will be seen, I think, to eliminate all
possibility both of extinction and of endless torment.

When we consider how both extinction and torment might have been
avoided, we are forced to believe that neither alternative was in God's
plan. When sin was introduced by our first parents, He might at once
have cut them off, or rendered them childless. In either case the
myriads of the human race would not have appeared, and thus any
alternative of torment or extinction would have been avoided. This
consideration, it seems to me, goes a long way to settle the
whole question.

Another thing is, that endless torment cannot really be believed. Men
may say they believe it; they may think they believe it; it may seem
orthodox to believe it; but they really do not believe it. To think that
a soul is tormented for ever and ever and ever, is really beyond belief.
It is well it is so. Otherwise man would be insane.

When we consider that the soul has a strong affinity for truth, and when
we consider that endless torment cannot be believed, there is a strong
presumption that it is not true. Any sustained attempt to believe that
which the mind instinctively repudiates as false, is in the highest
degree demoralizing. There is a strong presumption therefore that the
theory of endless torment is not true.

Let it also be noted how hardening was the process of believing the old
doctrine. So far did they go who professed it, that some of them gloated
over the prospect of souls in torment. Such hardening of the heart
raises a strong presumption that the doctrine is false.

Our highest idea of punishment is, that it is reformatory. But in
endless torment there is no possibility, and no design, of reformation.
A God of infinite love would surely use the highest method, with the
highest intention. If suffering was of a limited duration and conduced
to our final perfection, we could understand it, and adore the Author of
it. But who can see any beneficent design in everlasting torment?

If strict justice demands punishment of eternal duration, we would ask
why the punishment is not as a matter of necessity inflicted at once.
But we see that justice does not demand its prompt infliction. God can
wait long years before inflicting it. But if He can wait ten years, why
not a hundred? And if a hundred, why not forever?

Along the same line, we would say that an infinite penalty can never be
rendered. For infinitude has no end; and so, no matter how long the
penalty might be drawn out, there would still be an eternity to come. So
we would never come to the end of eternity; and the penalty could never
be rendered. This seems to me a strong argument against everlasting
punishment.

In the same connection I would venture the idea that sin is not an
infinite evil, and does not call for an infinite punishment. I do not
think that a finite creature like man can commit an infinite crime. The
fact that an infinite punishment cannot be rendered, seems to show that
the crime is not infinite. If not, then in justice there is no
everlasting punishment.

Coming back to matters more strictly within our grasp, I would ask what
has been so often asked: What will become of the heathen? Many of them
never had a chance to be much better than they are. Restoration, so far
as I can see, is the only settlement of the difficulty. But that settles
it completely. In the next world they will learn the way of eternal life
which they could not learn here, and ultimately they will rise to
eternal blessedness. If there were nothing else, the settlement of that
transcendent problem would be a strong endorsement of Restoration.

Then there were heathens who in this life rose very high in knowledge
and character. On the principle that whatever is good is immortal, what
they gained here will be supplemented, until they are fit for the
inheritance of the saints. "The zeal of the Lord of hosts will
perform this."

The idea of Restoration also explains the apparent cruelty of the God of
the Old Testament. Sinners were often cut off; and that was a salutary
lesson for others; but those who were cut off, were transferred to
scenes where they would have better surroundings, and where they would
in time rise to a higher moral plane.

The same theory accounts for the salvation of infants. We all believe in
the salvation of infants. The heart refuses any other belief. But it is
largely a matter of sentiment, apart from the idea of Restoration. They
have no character whatever to begin with. But Restoration supplies--we
know not how and do not need to know--all they require. The mere fact
that infants require some place and process of development beyond this
life, is a strong argument for such aid being rendered to others
as well.

Also, take the case of suicides. There are many who in a frenzy of
despair commit the crime of self-destruction. It is easy to believe that
there is sympathy and helpfulness for them on the other shore.

And so with lunatics. Apart from Restoration it is difficult to think
what will become of them. They are not responsible, and it would be
unfair to treat them as criminals. On the other hand, they have no ideas
nor character such as would fit them for a better world. But they will
regain their intellect at the point they lost it; and it is not hard to
conceive of their swift upward trend.

There is one very serious difficulty which we can conceive of no way of
solving, except on the supposition of Restoration. I refer to the agony
which a person must suffer even in heaven on finding that loved friends
or relatives are not there. To know that they are in extinction, that
they are fit for nothing better, and that hence they are shut out from
eternal joy, would surely be an everlasting pang. And the case is
infinitely worse if it is realized that they are in endless torment. We
think the very thought of that would be unendurable even in a
better world.

But how gladsome is the prospect of neither of these fates being in
store for them. If it is known that they are in a state of discipline
for a time, to emerge by and by into scenes of bliss, we can fancy that
such knowledge would be a source of joy unspeakable. And who can imagine
the rapture of meeting with such friends later on? This view of
Restoration solves the difficulty so often felt in regard to dear ones
who died in a state of alienation from God. The everlasting hope that is
thus opened up for them is a source of perennial joy.

Here I would make a statement which at the first glance may seem to some
rather startling. It is this: There is not punishment for sin, either in
this life, or in the next. Christ has settled all that by offering
Himself as the sin-bearer for all mankind. "The Lord laid on Him the
iniquity of us all." "He hath made Him to be sin for us." "It pleased
the Lord to bruise Him." "God gave His Son that whosoever believeth in
Him should not perish, but have everlasting life." If the condition of
believing on Him seems to limit the everlasting love of that statement,
take the next; "God sent not His Son into the world, to condemn the
world, but that the world through Him might be saved." Yes, the world.
There is no limitation there. That means the modern heathen world, and
the ancient heathen world, and all grades of humanity of all time.
Christ has suffered for them every one. There may be suffering, but
there can be no just punishment for sin, either in this life or
the next.

But then, there is the necessity for purification. And suffering is made
by divine grace to serve that end. We can well conceive then that there
are all grades of suffering, and all grades of the duration of
suffering, in the next life. It is no contradiction of this idea, but
rather a confirmation of it, that very much of this suffering is the
result of former sin. Indeed, when we see, even in this life, how often
that suffering is a result of sin, yet is a means of purification, we
can well believe that it will so operate in the next life, and on a
larger scale.

Sinners of every grade require just two things; Forgiveness and
Holiness. That is, a title to heaven, and a fitness for it. Let us see
how these two things are acquired, and if either of them demands eternal
punishment.

Justification is acquired by the death of Christ, and by that alone. "He
died for our sins," "He was wounded for our transgressions." "The Lord
laid on Him the iniquity of us all." "We are justified freely by his
blood." That is the one reason and ground for forgiveness. So then,
whether men know it or not, they are forgiven. It is the merit of Christ
that counts, and that alone. Christ has paid the penalty, and it takes
due effect in the forgiveness of every sinner. He "tasted death for
every man." Therefore, there can be no just punishment even in the case
of the most incorrigible; far less can there be eternal punishment.

But then, as I have said, the sinner needs holiness. Suffering seems to
be absolutely necessary here. But in this case suffering is not
punishment; for punishment implies wrong doing. But all wrong doing has
been atoned for, as we have seen. Hence the suffering that is inflicted
is not punishment; it is discipline; the Fatherly infliction of love.
"Whom the Lord loveth he chasteneth."

And what is the divine intention of this chastisement or discipline? Is
it not the production of a worthy character? In this case it is no less
than the re-creation of a character. In producing such a character God
uses various means, and one of these, as we have seen, is discipline.
But if suffering were continued through all eternity, it would surely
not be discipline. We think it would have the very opposite effect, and
would produce the maximum of evil. Therefore, on the ground of needed
discipline, as well as on that of forgiveness, we can see no necessity
for eternal torment. And if there is no necessity for it, certainly it
is not inflicted.

It may be well to make this matter a little clearer, even at the risk
of some repetition. If there is any doubt about sin being actually
forgiven before the exercise of faith or penitence, I would ask: What is
the actual ground of forgiveness? Is it not the Atonement of Christ?
Necessary as faith and penitence are, could either or both procure
forgiveness? If they could, Christ need not have died. But of all
things, that was the prime necessity. Without shedding of blood there
could be no remission. The corollary of that is, that with shedding
blood there can be instant and universal remission.

Instant, we say? Yes; for "we are reconciled to God by the death of His
Son," He was "the Lamb slain from the foundation of the world," so God
is reconciled now; and not only that, but from all eternity.

And universal? Yes; for he "tasted death for every man." So every sinner
is forgiven by virtue of Christ's Atonement. The benefit of that
Atonement extends to the worst man of our race.

But are not faith and penitence necessary? Yes, they are necessary to
final salvation; but if they are necessary to forgiveness, then there
was no necessity for Atonement. It is Atonement alone which procures
pardon; and as Atonement was for the whole race, so forgiveness is for
the whole race also.

To be sure it is written that "we are justified by faith," But surely,
we are not to understand those words literally or rigidly. For could
faith of itself really justify us? Could it really pay the debt we owe?
It is "the gift of God." Is it not therefore wholly without merit? Is
not its function, rather, to bring us into the consciousness of
justification? I do not see how it could do more than that.

But if we want to know the ground of justification, must we not look for
it in the death of Christ? It is written that we are "freely justified
by his blood." Is not that really the ground? And inasmuch as Christ is
"the Lamb slain from the foundation of the world," the merit of his
death goes back to the first, as well as extends to the last, sinner of
our race. When the matter is viewed in this light, does it not seem a
moral necessity that all sin is already forgiven?

But it may be pleaded that God is "angry with sinners every day;" that
"tribulation and wrath" are ordained for "every soul of man that doeth
evil;" and so on. How, then, can divine anger, tribulation, and wrath
rest upon a person that is forgiven?

Simply because God's very nature is opposed to sin in every form; and he
must visit sin with wrath and tribulation, though it be forgiven. In
fact, it is because sin is forgiven, and that thus the basis of
salvation is laid, that God is so painstaking to make the most and the
best of us.

It is, therefore, easy to believe that wrath and tribulation will be
continued in the next life until the sinner repents, and turns to God.
The fact that Christ has died for him will be no mitigation of necessary
discipline, any more than it is now. The very fact that in this life we
see the same principle of suffering on the part of God's own children,
is proof enough of the righteousness and wisdom of a similar course
being followed in the next life. The merit of Christ's Atonement does
not avail for shielding sinners from necessary suffering in either life.

But did not Christ at times pronounce forgiveness in such a way as to
mean that it occurred just then, and not before? Take that case of the
paralytic to whom he said, "Thy sins are forgiven." Does it not look as
if the man were forgiven then and there? And yet, how could It be? The
man as yet had not been healed, and so there was nothing to indicate his
saving faith in Christ. Yet the Saviour pronounced his forgiveness. It
seems to me that Christ was rather bearing testimony to the fact that
the man had been forgiven--he did not say when. It may have been that
the poor paralytic was laboring under the fallacy that his suffering was
owing to special sin, and so Christ wished to give him the joy of
conscious pardon.

Or, take the case of the poor penitent in the house of Simon. Jesus
said to her, "Thy sins are forgiven," and to "go in peace." Now were her
sins forgiven the moment Jesus spoke to her? Were they not forgiven
prior to that? Was there anything in the woman's mental or moral
attitude to Christ to indicate that not till the moment that he spoke
the word were her sins forgiven? The fact is, that he spoke the word
when circumstances led up to it, and not before. There is nothing to
forbid the idea, it seems to me that her sins were always forgiven; but
Jesus spoke the word of comfort just when it was needed. She had now the
joy of conscious forgiveness; I think that was what Jesus intended
to bestow.

So it seems to me that all sin is forgiven already. The death of Christ
secures that boon. And is there anything which would break a sinner's
heart so effectually as to know that, let him sink in wickedness to the
lowest possible depths, yet that all his sin is already forgiven? If
anything would win him, can you conceive of anything so effectual as
that? What a display that would be of the conquering power of
love divine!

Here I would note a singular coincidence. The very day after I had
written that there is no punishment for sin either in this life or the
next--that it is all discipline--I received a book from some unknown
friend in which the same idea occurs. Speaking of a prodigal daughter,
the author says: "There was but one thing wanting to restore her to her
home--a mere act of the will that should have prompted her to say, 'I
will arise, and go to my father!' It is precisely so with every child of
God. There is no moment in which they are not forgiven, and the Father
anxiously longing for their return." In another place he says, "All sin
is forgiven sin."

But, mark you; this author writes from the standpoint of orthodoxy. Then
if "all sin is forgiven sin," how can it merit eternal punishment? How
can future suffering be considered punishment at all if all sin
is forgiven?

And this author is very sure that the suffering is absolutely endless.
This is what he says: "If in the infinite love of God there might be
found a shortening of the sinner's doom, it would certainly be a matter
of relief to all; but the only Book that comes with answer to the great
questions of the soul, it seems to me, lends no encouragement to such
a hope."

Evidently, this man's heart is better than his head. He says that God
has ordained everlasting suffering; but our author is not satisfied with
that; he would be glad if some "shortening" of the sinner's doom could
be found, but he cannot find it. He does not seem to realize that in
these words he claims to be more merciful than God Himself.

Now, if "all sin is forgiven sin," as the author says, and as I believe
it is, then how can there in justice be everlasting suffering? The
suffering cannot in justice be punishment, since the sin is forgiven;
nor can it be discipline if the suffering has no end, for no moral
improvement would be attained thereby, but the very maximum of evil.
Surely, a merciful and just and wise God cannot be the Author of any
such scheme? Would it not be a thousand times more reasonable to
conceive of suffering as being temporary; to be inflicted as a necessary
discipline; and then when the discipline is attained, to cease?

The reverent and reasonable way of looking at the entire matter seems to
be something like this: First; all sin is forgiven in virtue of the
Atonement that has been made. The benefit of that Atonement extends to
the first man of our race, as well as to the last one. The benefit of it
extends to the whole family of man, whether heathen or not; and whether
small sinners or great.

Further; every man is a sinner in some degree, and he needs a degree of
discipline which the present life does not provide, but which is
provided in the next. This will be as varied as men's character and
attainments. In those who have risen high, it may well be described as
a passage into glory, for it will, indeed, be realized as such. But it
will be a lower glory, preparatory for a higher, to be attained later
on. Others, with different degrees of evil still clinging to them, will
have to undergo pains and penalties suitable to their condition, and so
by gradual ascent attain to perfection and blessedness. Thus, it is
reasonable to think that there will be as great a variety of character
and capacity then as now; and this will largely determine the great
variety of place, service, and so on.

But supposing that future punishment did issue in moral improvement, and
that such improvement should go on increasing, is it thinkable that
under an infinitely gracious and wise government there would come no
time of such perfection as would warrant release? But in that case the
suffering would not be endless. Whichever way you take it, that seems to
be the inevitable, final issue.

So it seems to me that the only wise, and beneficent, and just idea of
future suffering, whether it be intense or mild, or whether it be of
shorter or longer duration, is, that it will be the means of working out
a divinely intended degree of moral perfection; and that it will then
come to an end. This course of procedure we observe here and now. It may
operate on a larger scale, and with more final results, in the life to
come; but we apprehend that the principle will be much the same. And
the principle is enough for us now. The details, we are sure, will be
worthy of Infinite Wisdom and Love.

It will thus be observed that our author's dictum that "all sin is
forgiven sin" absolutely forbids the idea of endless torment. It is a
marvel that he did not see this before. But somehow, likely from early
training, there is a strong disposition to retain the idea of endless
torment as though it were the Gospel. We think, on the contrary, that
any good reasons, whether founded on Scripture or on common sense,
should be hailed as a deliverance from intellectual and spiritual
bondage. Above all things, let us beware of turning the divine light
into darkness.

This is a mere sketch of the order that may be supposed to obtain in the
next life. We need to put Scripture and reason together to get a view of
such things as will commend themselves to our best judgment. And when we
have done our best, what can we really know of details? Not much,
certainly; but enough to appeal strongly to faith and hope. In fact,
anything like a complete revelation could not be given to us now and
here; for we have not the capacity nor the experience to understand it.
And even if it could be given, it might largely distract us from the
ordinary duties of life. It is a gracious Providence that shuts out the
unseen from these mortal eyes. But we have the great consolation that
"what we know not now, we shall know hereafter."

In regard to the unfolding of divine truth, I have just met with the
following terse expression of it: "The inscrutable laws of the all-wise
God do not reveal themselves in one generation, but ripen with the
desire for knowledge on the part of mankind."

Thus, there is a progress in revelation. There are epochs when men get
larger views of truth. I think the present is one of these epochs. Many
statements of Scripture that were supposed formerly to relate wholly to
the present life, are now seen to relate to the life beyond. This brings
a wonderful naturalness and harmony into the whole scheme of grace, so
far as it is revealed.

The idea of no endless torment is but an enlargement of the principle
that God brings good out of evil.

Consider also that an ideal condition of the universe seems to require
that sin and suffering will be forever eliminated; and that under God's
administration an ideal condition will be realized.

Further; God has a personal love for every human soul. The most
degraded of our race can say as truly as did Paul, "He loved me." It is
reasonable to expect, then, that infinite Love will secure for the worst
of mankind something better than endless torment.

I have referred to the fact that the mind has a strong affinity for
truth. But certainly, it has a strong repugnance to a belief in endless
torment. Men try to believe it because they think it is taught in the
Bible, and that it would be a dangerous thing to doubt it. But apart
from that, there is no natural or hearty concurrence of the mind in that
view. And I think I may say that such an attitude is more pronounced in
those of an elevated and reverent turn of mind.

Then we know that God "does not afflict willingly, nor grieve the
children of men." Therefore we believe all the suffering of this life
and of the next is but as a means to an end.

The fact, also, that sin and suffering are abnormal features of the
divine administration, indicates almost beyond doubt that they will
finally be done away.

Remember, too, that it is very clearly revealed that an Atonement has
been made for "every man." Thus, a divine provision has been made for
every man Now the provision involves desire; and can the desire fail?
Under a perfect administration, therefore, how can there be endless
suffering?

Then if God gave His own Son, and if the Son gave Himself, for the
redemption of the world, will that Atonement fail of its effect in a
single case? Such a possibility is almost unthinkable.

Consider, also, that the possibility of eternal sin and suffering seems
to imply a failure of the divine administration; which is impossible.

Then, God is forever the same. If He is love, wisdom, power, justice,
mercy, now, He is the same through all eternity. At no future epoch,
therefore, can we conceive of the necessity of endless torment.

We have to remember too, that God rules in all worlds, and throughout
all time. Forever, and everywhere, "His counsel will stand, and He will
do all His pleasure."

It is an orthodox doctrine that God cannot suffer. But that does not
seem in harmony with the breathing of His sigh, "O that they were wise!"
or "How can I give thee up?" or the tears of Christ over the apostate
city. Now, if God is eternal Love, do not sin and suffering interfere
forever with His happiness? But normally we conceive of Him as the
infinitely happy One; therefore that normal condition requires that sin
and suffering be ultimately done away.

Then we have the fact that we are God's children; yes, even the most
debased of mankind. Paul could say to the idolaters of Athens, "We are
His offspring." Now, if we are really His children, and therefore
infinitely dearer to Him than our children are to us, will not the
present suffering of even one of us be a source of pain to the eternal
Father? On that ground we cannot think of suffering as being endless.
This is holy ground; let us tread it reverently.

Further; we read that Christ "lighteth every man that cometh into the
world." Now, if He loves every man, and atones for every man, and
enlightens every man, is it conceivable that He will not somewhere and
at some time save every man?

Likewise, we read that "the Spirit is given to every man." Is not that
the initial stage of redemption? Then will not redemption be completed?
Here we see but a very small part of the outgoings of Him who is from
everlasting to everlasting.

Then this larger view explains God's universal call. He says, "Look unto
me and be ye saved, all ye ends of the earth." There we see God's
intention; and if it is not carried out in this life, will it not be in
the life to come? We are accustomed in our short-sightedness to think
that the dividing line of death is final. But with God it is not final.
It only marks the stage from one epoch to another.

In the same way, this larger view explains God's repeated promise to
Abraham. The promise was made to him that in him all the families on the
earth would be blest. But uncounted millions of them have not been
blest, so far as this life is concerned. Will the promise not be
fulfilled? And how can it be fulfilled but by being fulfilled in the
next life?

Then, of Christ it was foretold that he should "see of the travail of
His soul, and should be satisfied." But surely, He is not satisfied with
the comparatively small number of the human race that have been saved.
If He loves each one of them individually, will He be satisfied with
less than the salvation of each one?

Evidently, He looked forward to this all-conquering epoch when He said
that He would draw all men unto Himself. Certainly, He did not draw all
men to Himself when He was here. What remains for us but to enlarge our
view, and believe that He will do it there?

Along the same line we have the promise that "all Israel shall be
saved." That promise has not been fulfilled, and never can be
fulfilled, in this life. Is it too much to say that it will be fulfilled
in the life to come?

In like manner it is promised that "He shall have the heathen for his
inheritance." But uncounted millions of the heathen have died in utter
darkness; and millions more are dying now. How can the promise be
fulfilled within the bourne of time? But we thank God that the whole
span of time is but one short epoch with Him whose ways are from
everlasting.

Judging from the revelations that we have of God, we believe that He can
and will achieve the maximum of holiness and happiness for all His
creatures, according to their several capacities. In harmony with this
view, scientists and moralists say that it is a law of the universe that
anything that is really good will endure. It is likely that in the
future life we shall see the working of that principle as we cannot
see it now.

It is strongly in favor of this idea that man is endowed with such
amazing potentiality. There seems to be no end to his capacity of
development. Now, is it to be supposed that an all-wise God would endow
man with such possibilities, and create no scope for their development?
Certainly, there would be no worthy development of them in the case of
endless torment. This idea strongly suggests universal salvation.

In the case of eternal suffering, without hope of release, would not
that condition develop every possibility of evil to all eternity? And
would not such an outcome be entirely contrary to the purpose of
the Holy One?

Then it is an everlasting argument for universal salvation that such a
consummation would be far more glorifying to God, than any other
alternative that we can conceive.

Thus, the larger view goes a long way to explain God's delay in saving
the heathen. We may fail in giving them the Gospel; but will He fail? Is
His success made dependent on any passing whim or indifference of ours?
Surely not. He may have good reasons for saving some in this life, and
others in the next. We see but a short way into the whole scheme
of things.

This larger view also solves the difficulty of dealing after death with
the imperfect Christian. He is not fit for the world of bliss, nor yet
for the world of woe. But the discipline we are supposing fits him for
his higher destiny.

And so, we may well suppose, it will be with the non-Christian good man.
On the principle that what is good will endure, all that is good in him
will be retained, and the evil will be eliminated.

Also, on this basis we can reasonably forecast the destiny of the
insane. Since they lost their reason they are not responsible. But they
will resume their reason at the point where it deserted them, and they
will be prepared for the inheritance of the saints.

The same theory justifies the destruction of wicked nations. They had
gone down to such depths of sin, that it was better for them to be cut
off, and to have a new opportunity under more favorable conditions.

This larger view also explains why God chose to continue the human race
after they sinned, and entailed on all their posterity such mourning,
lamentation and woe. God did an infinitely better thing for the race
than extinction. He provided a way of salvation for all. So the day may
come in the endless years when all the pains and penalties of earth will
be reckoned trifles as light as air, contrasted with the supernal glory
that has been attained.

I would also say that according to this larger view there is no more
difficulty as to supposed eternal separations. It has always been a
mystery how the good can be happy when conscious that those whom they
loved are in everlasting torment. Some have even tried to believe that
they would rise to God's own point of view, and survey with complacency
the utmost torments of the dammed!

When I was a child I often heard the dictum from the pulpit that "the
nature that sinned must suffer." Therefore, it was said that our Lord
took our humanity in order that He might suffer in our nature. I have
believed since that if He had suffered in any other nature, His
suffering would be no less efficacious. I believe that the merit of His
suffering could be transferred to any other world that needs it, be the
inhabitants human or otherwise, and be their sin what it may. I think it
is not for us to limit that merit to our own race. But we need not
follow that point farther now.

I often heard another dictum, and one of more importance, that I feel
inclined to question. It was said that sin committed against God is an
infinite evil, because God is infinitely holy. Therefore, it was argued,
that sin deserves infinite punishment; but that as finite beings we
cannot render an infinite penalty in point of quality, we must render it
in point of duration; hence the justice of everlasting punishment.

I confess that to me all this show of logic items act much more than a
play upon words. For one thing, it may be doubted if a finite being is
capable of committing an infinite sin. If he is not, the whole argument
collapses.

Then if he is capable of it, and if the sin in justice demands an
infinite punishment, how can a just God forbear inflicting the
punishment at once? But He waits to be gracious. Is not that a
transgression of the strict law of justice? But if in justice He can
wait an hour, why not a year? And if a year, why not a hundred years?
And if a hundred years, why not forever? Thus the penalty would be
avoided altogether.

Further; if sin demands an infinite penalty, the penalty could never be
rendered. For infinity has no end; and so, prolong the penalty as we
might through uncounted aeons, there would still be an eternity to come.
Therefore, the penalty would never be exacted. It requires the whole of
eternity; and eternity will never end. Therefore, on this showing, with
all reverence, God might as well stop at once, and claim no penalty, for
the penalty goes on forever; and forever has no end. Not even a moiety
of the penalty could be inflicted; for a moiety can be measured, but
infinity has no measurement.

Besides; if the penalty is to be infinite in duration, might not a very
mild punishment suffice as well as a more intense punishment? For the
sum total would be equal. One infinity of duration and of suffering is
equal to another; so there would be no need to inflict any severe
suffering; infinity of duration would make the suffering infinite in
amount, however slight it might be in quality. So if an eternity of
suffering could be endured, which it cannot, the smallest degree of
discomfort would be sufficient to meet the demand.

And it is not to be forgotten that all these assumptions are based upon
the theory that God is only strict justice, whereas we know that He is
love as well; yes, and wisdom; so we believe He would find a better
method than the one we have sketched, even if it could be realized.

Thus, the whole argument breaks down. It is but a human invention, and
not a good invention; designed, it would seem, to support a foregone
conclusion. Ten thousand times better than all such absurd elaboration
is the simple statement that "His mercy endureth forever."

HESITATING AND HALTING.

Some time ago I presented this argument to a Presbyterian minister, not
suspecting in the least that he was wanting in orthodoxy. He said the
argument was conclusive, and that there is no such thing as eternal
punishment. I have since spoken with many ministers on the same topic;
and in no case was there any opposition. Many are hesitating and halting
between this view and the one that has so widely prevailed. Especially
is there a natural hesitation to speak about the matter publicly. The
main question is, Is it true? If it is, it is good news indeed for our
poor, suffering world.

I may state here that there is another possibility which, if it had been
adopted, would have avoided all necessity for punishment. I refer to the
fact that when Adam and Eve sinned, God might have cut them off, and so
avoided the hideous tale of suffering that has resulted since. Or He
might have rendered them childless, and have thus anticipated and
avoided all difficulty. Either of these measures would certainly have
been fraught with far less suffering than the consignment of so many
uncounted millions, or even one individual, to eternal torment. The fact
that any better measure was available, is a strong argument for the
ultimate restoration of the race.

We believe that God has made a provision for all mankind, ten thousand
times better than the cutting off or rendering childless of the first
pair. When we realize that the whole race is yet to be restored, we
begin to see something of the unbounded love and wisdom that rule
through all time and all eternity. Even the suffering of the present may
be made conducive to our ultimate happiness and glory. A little farther
on we may see that sin and suffering have been permitted for a time as
an object lesson for all eternity. In view of such a possibility we feel
like exclaiming, "O, the depth of the riches, both of the wisdom, and
knowledge of God! How unsearchable are His judgments, and His ways past
finding out!"

Very recently there came to me a new idea; and it came with such
suddenness that I can believe it was a suggestion from another Mind. I
was listening to a very able and thoughtful sermon. The theme was the
retention of the Canaanites in the land, instead of driving them out. We
read that "When Israel was strong, they put the Canaanites to tribute,
and did not utterly drive them out." The very natural and telling
application that was made by the preacher was, the many compromises with
evil that are made in our own time for the sake of gain.

BARBAROUS IDEAS.

But the preacher took the ground that it was a very cruel and barbarous
thing to exterminate those nations, or to put them to the sword. He
dwelt on the barbarous ideas that then prevailed, contrasting them with
the toleration that prevails now. He said that we convert men now,
instead of killing them. He took the ground that the extermination of
those people was due to an entire misconception of the divine command.

It struck me at the moment that such an idea was entirely contrary to
the fact. Here is the command, and the substance of it was often
repeated: "Ye shall utterly destroy all the places wherein the nations
which ye shall possess served their gods, upon the high mountains, and
upon the hills, and under every green tree; and ye shall overthrow their
altars, and break their pillars, and burn their groves with fire; and ye
shall hew down the graven images of their gods, and destroy the names of
them out of that place."

The divine command, then, was not misconceived. We may see plainly now
its wisdom and real kindness. But Israel made an unwise and unholy
compromise. By this compromise that was made, the surrounding heathen
tribes in some cases were spared. The consequence was that there was a
constant incitement to idolatry. Again and again, Israel fell into this
sin, and paid severely for their crime. I think it is not too much to
say that had Israel inflexibly carried out the divine command, the
Jewish nation might have been the strongest in the world to-day.

But what has all this to do with the theory of Restoration? A great
deal. In the light of that larger truth, extermination was not the harsh
measure that at the first glance it seems. It was simply the removal of
those incorrigible races to other scenes where they would have better
chances of reform; and it was the removal of a constant snare to Israel.

Under the old idea, those heathen tribes were consigned to eternal
torment. Even for the women and children there was no escape. They were
not fit for Heaven; so they must all go to hell; that was the naked,
bald idea. Even if the children were saved, how were they prepared for
the scenes of bliss? But when we once entertain the idea of a future
process of reformation, a door of hope is opened for the worst of them.

A SHAFT OF RIDICULE.

That seems to be the grand solution of what has always seemed a
barbarous proceeding. The want of such a solution has furnished
Ingersoll and men like him with many a shaft of ridicule at the
so-called merciful God of the Old Testament. This larger view shows Him
to be all He claims; that His mercy is not confined to this short span
of time; that it is from everlasting to everlasting.

One great advantage in believing in Restoration is, that any good
influence effected on any person will have its legitimate effect in the
next life. I need to explain. There are many persons who are not
believers who yet rise to a high plane of character. But no matter how
high they may rise, if they are not Christians the old theory would
consign them to everlasting torment. No doubt, degrees of suffering are
recognized, varying with the goodness or badness of the sinner. Still,
if a person is not a Christian when he dies, the idea is that he must go
to eternal torment, be his moral character what it may. Thus, any good
influence that may be exerted upon him here is largely or entirely lost.
Even the incentive to do him good in a great degree is neutralized. An
inevitable, though it may be an unconscious, arrest, is thus put upon
every good impulse to benefit men except they are true Christians.

But consider how different is the incentive on the Restoration theory.
In that case, you can have the certainty that any good accomplished in
this life will have its due effect in the next. A man may not be a
Christian, but he may have risen to such a high character in this life
that he will not have to pass through very severe pains and penalties in
the next. There is, therefore, every incentive to do the most and the
best we can for all men, be their character what it may, and whether
they are Christians or not. We may be sure that any good effect attained
will not be lost.

Is not this a strong plea for good works? And is it not a strong
argument that Restoration is true? Is it to be supposed that the divine
government is based on any possibility of good efforts being abortive?
Surely, in God's perfect government of the world it is so arranged that
every good influence will have its due effect. To my mind, this
consideration makes strongly for the truth of the theory of Restoration.

It may possibly be charged on me that all through this discussion I have
ignored divine justice. I would say that nothing could be farther from
my intention. To be sure, I have tried to magnify divine love. "God so
loved the world that He gave His only begotten Son" for the world. There
we see a depth of love that will never be fathomed. But then, He gave
His Son. There was infinite justice, too. "He spared not His own Son."
"It pleased the Lord to bruise Him." O, mystery of mysteries! The union
of infinite love with infinite justice! I believe that will be the
marvel of eternity. Let that stand, whatever I may seem to say to the
contrary. In dealing with problems that are so high, and yet so deep, it
would not be surprising if there are some apparent contradictions. Our
limited range of thought, and our poor vehicle of speech, make seeming
contradiction almost inevitable. But there will be harmony by and by.

I would say here that in what is advanced there are some repetitions.
But often these are in new connections, and are therefore in order.
Besides, I have not been careful to avoid repetition; for I have in
view many readers to whom such topics as are treated here are
comparatively new, and by all such, repetition is needed.

The foregoing are some, but only some, of the arguments that occur to me
in support of the theory of Restoration. It may be that in some cases I
may be considered too dogmatic on a theme which is involved in much
obscurity. But apart from the manner, judge of the matter. Is it not
reasonable? And is not the very conception of it like the rising of a
new sun in a new world?

I have claimed that such views are reasonable. They may appear
strange--even impious--at the first glance; but the longer the mind
dwells upon them the more reasonable they will appear.