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.
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 destitute 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 destitute of pain.