UNFOLDING LIGHT OF REVELATION.
Yet on this momentous question they differ. It is really no wonder. I think I may say that there is no clear deliverance in Scripture, in absolute support of either of these views; or if there is, it is offset by some other statement that seems contrary. In the unfolding light of revelation we do not seem to have come to the time when this momentous question will be made absolutely and universally plain. It may be one of those questions on which we are to exercise faith alone. "Shall not the Judge of all the earth do right?" That was Abraham's consolation when he did not know what God was going to do. And it may be our consolation. The Judge of all the earth will certainly do right. Yes, and He will do more than right. He is love. We can rest on that. Uncertainty as to details may best become us now. But the eternal morning will break and the shadows flee away. Meantime, while this uncertainty prevails, surely there ought to be abounding charity of judgment.
When we come to think of it, we are not so much surprised that we have but a partial and limited revelation on this subject. There may be more divine kindness in that than at first sight appears. When we contemplate the vastness of creation, we see that there are myriads of other worlds far larger and more glorious than our own. Every one of these is likely to have a moral history—it may be more important than ours.
Now, if we had a complete revelation of the destiny of our race, possibly that would involve a history of some or many of those worlds; for the affairs of this world may be largely involved in theirs. Therefore, if God would give us such a revelation now, we can easily see that it is quite beyond us; the subject would be too vast for us now and here; we would be utterly bewildered, and rendered unfit for the ordinary duties of life. How much wiser and kinder it is to give us but a limited revelation, leaving unrevealed matters entirely to faith.
SUFFICIENT REVELATION.
It is not remarkable, then, that so little is revealed, even of Heaven. We do not know what activities will have place there. What particular business will engage redeemed souls, we do not know. We have a sufficient revelation to stimulate hope, but not enough to pander to curiosity. Such a limited revelation as we could receive would probably only confuse us. It is not remarkable, then, that we have but a meagre account of the preparatory processes for final blessedness.
Yet, while all this is true, we can hardly help inclining more or less to one or other of the theories named, in reference to the future. But in this, as I have just said, we ought to be very charitable with each other, as to our special conviction. If it were a fundamental question, likely the Word of God would have made it plain. But it is not a fundamental question. We may take whichever view seems the most agreeable with Scripture or with reason; and for so doing we ought not to be ostracised as heretics.
On this very question of future suffering there has been far too much intolerance. The theory of eternal torment has especially been held to be the only orthodox view. Surely, it is time for more liberality. On this question I would make a special appeal for charity and good-will, on the ground that there is no positive deliverance in revelation.
If anyone claims that there is, I would ask, How comes it that men of the highest character and candor take different views? The time may come when we shall see eye to eye on this matter; or it may not come in this life.
Meantime we can agree to differ. What are we that we should arrogate to ourselves any assumption of certainty on a matter unrevealed, that takes us into the eternities, and fixes the doom of uncounted millions of our race?