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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: