Let it be clearly noted that punishment is a large factor in the theory of Restoration. Let no one suppose that the transition from sin to holiness is an easy matter under any circumstances. There are multitudes of men that go out of life so utterly wicked that they must suffer terribly, and perhaps suffer long, before they are reformed. At least we may suppose such to be the rule. There may be exceptions, like that of Saul, to which we shall refer later. Sin unforgiven will pursue a man into the next life, and exact a fearful penalty. The prodigal must eat of the husks before he comes back to the Father.
A VITAL PHASE.
Here, then, is the point of agreement. Suffering is entailed by Sin. Whatever view we espouse, that fact remains. It was mainly to emphasize that fact that we entered on this discussion. It is one phase of the agreement, and a vital one, between the Christian churches. While there is much diversity of view as to the mode and the object and the duration of suffering, there is a broad basis of agreement as to the fact.
Not only, therefore, does the doctrine of eternal punishment recognize suffering as the effect of sin, but so does the doctrine of extinction. To be eternally put out of being, and so precluded forever from eternal happiness, is punishment beyond the power of the mind to conceive. As we cannot conceive of the felicity of eternal joy, so we cannot conceive of the loss of it.
It is a matter of no great moment to others how I myself stand on this great question, except for the reasons which I think support it. I am by no means dogmatic on the subject, for the reason, as stated before, that revelation does not seem to give a clear and direct deliverance on it. But I do think that there are much clearer and more emphatic Scriptural statements in favor of the doctrine of Restoration than any of the alternate theories.
I think, moreover, that reason is clearly in favor of it, so far as reason will carry us. And I believe what an eminent minister said lately: "We ought to make our faith reasonable to reasonable minds."
The fact is, that all true religion is reasonable, and we would see it to be so if we could see the truth in all its relations. But our views are limited; that is the trouble. Hence there are many topics that we shall not fully understand in this life; but "when that which is perfect is come, then that which is in part shall be done away."
It will be seen also that details are not only unrevealed but also that they could not possibly be revealed. The main fact only can be the subject of investigation. Faith can wait for the revelation of the mode and the time.
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I see that our friends of the Watch Tower are predicting a time of trouble such as the world has never seen; and it is to begin, they say, in about seven years. On the contrary, in an article just to hand, there is a most optimistic outlook for the uplift of society. The writer says: "It is but little more than a century ago that the church awoke to the fulness of the truth that God would have all men to be saved, and come to the knowledge of the truth." Then he goes on to forecast the reign of kindness, and good will and righteousness.