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On this most serious question I must say that I have read but very little. Even Dr. Farrar's standard work on "Eternal Hope" I have not read. But I considered this to be no serious disadvantage, on the whole. I conceived—and I think it was no undue egotism—that my own originality and naturalness would balance in a large degree the completeness which otherwise I might have attained. I think it is no small advantage to see the natural working of an open mind, not warped by other people's opinions and arguments.
But there was more than that. It is said of Christ that He is "The true Light that lighteth every man that cometh into the world." I cannot but think that I have had some illumination from that Source. Once in the night season, when I wished above all things to sleep, I was kept awake, and an idea came to me that was never in my mind before. In the morning the idea was written down. The following night the same thing would occur again, and again a new thought was written down. The same thing continued for weeks, with hardly an intermission.
It did not strike me until afterwards that this might be a special, divine illumination. Yet why should it not be, except that I was utterly unworthy? But then I remembered that it is to "every man," however unworthy he may be, that this divine Light comes. So it may come to many when they do not know it.
In this case it was not really so surprising. When we think of the Power and Grace that are so bound up with the theory of Restoration that are as yet so little recognized, might we not expect special, divine aid in making known such a glorious revelation? As I have noticed elsewhere in this treatise, neither of the two alternative theories brings anything like such glory to Christ as the theory of Restoration. Is not this an overwhelming argument that the theory is true?
At all events, there is now more toleration for such views than there was some time ago. I know that many Congregational ministers hold to the doctrine of Conditional Immortality; and there is no bar to such views in that church. Dr. Farrar's "Eternal Hope" does him no discredit to-day in the Episcopal Church. So with Dr. Edward White's doctrine of Conditional Immortality. But there are some who still hold tenaciously to the orthodox faith, and are quick to resent any departure from it.
Well do I remember a conference that was held in Dr. Parker's Tabernacle in London several years ago. The occasion was the meeting with the Rev. Henry Ward Beecher. The large church where we met was nearly filled with ministers. During Mr. Beecher's talk one of these zealots for orthodoxy flung out the inquiry, "Do you believe in everlasting punishment?" Beecher—manly man that he was—immediately responded that he did not. At once there was an uproar. The great majority, I believe, whether in sympathy with Mr. Beecher or not, would have allowed the matter to pass in respectful silence. But there was a small minority who felt bound to stand up for orthodoxy. For a time there was great confusion. I remember Parker's dignified protest. "Brethren," he said, "this is a Conference; it is not an Inquisition."
Truly, it does seem strange that men should be ostracised for not believing that the great majority of mankind is in everlasting fire! That is really the sum and substance of their offending. It seems that is an offense for which no greatness or goodness can atone. In the case referred to the man who was condemned was confessedly head and shoulders above his peers. Yet we boast of our culture and progress, and our emancipation from medieval darkness. Truly, it would be funny, if it were not sad.
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On the occasion referred to I had no sympathy with Mr. Beecher's view, nor for several years after. But the idea took hold of me about five years ago. So far as I know, it came spontaneously; no, perhaps not spontaneously, but as a direct suggestion from the unseen. I had been reading nothing that would naturally lead up to it; I had no former leanings in that direction; nor was I in contact with any person who would suggest it. But suddenly the idea took hold of me, and pursued me night after night with new arguments. All the time there was nothing in my reach along this line that I could read; and I had read almost nothing beforehand. So I sought for nothing, realizing that it might be better to present the case solely from my own point of view.