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 Princ.i.p.al 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 d.i.c.kens 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 G.o.d. Far easier is it to believe that a state of education and discipline is ordained, whereby the good that G.o.d Himself has created will be conserved and expanded forever.

In this connection it is well to remember that G.o.d 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; G.o.d 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 G.o.d'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 G.o.d'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, G.o.d 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 G.o.d 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 G.o.d 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 h.e.l.l "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 pa.s.s 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 pa.s.sing through the gates of death works some magic change in his character? Surely not.

What then becomes of him? He does not go to h.e.l.l, 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 G.o.d, 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, G.o.d 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 G.o.d claims all souls for His own, millions of heathen have pa.s.sed away in the past, and millions are pa.s.sing 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 pa.s.sage of the soul from one world to another. G.o.d 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. G.o.d 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; G.o.d will be all in all.

In what has been advanced it will be noticed that there are some repet.i.tions. But generally these are in new connections. If these ideas were mere plat.i.tudes 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 dest.i.tute 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 dest.i.tute 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 h.e.l.l 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:

"G.o.d'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 G.o.d 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, G.o.d 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 pa.s.sing away of sin and suffering, I can imagine Him as being perfectly happy. All events being equally present to Him, antic.i.p.ation may be very much the same as reality.