Love's Final Victory / Ultimate Universal Salvation on the Basis of Scripture and Reason

by Horatio

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.