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.
* * * * *
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.
I make the quotation to show how easily, yet with what limitations, we
fall into the generally expressed view that God "would have all men to
be saved," while really ignoring the fact. For the writer evidently
refers to the time when the church awoke to the necessity of missions;
and he evidently thinks that our feeble efforts in that direction prove
in a general way that God "would have all men to be saved." He takes no
note of the millions and millions that have passed away without so much
as hearing the joyful sound. And he is equally oblivious to the fact
that millions who are living now, and other millions yet to come, will
never hear the Gospel in this life. Are not these some of the "all men"
whom God would save? Does it matter to Him whether they are in this
world or the next? Has any one of them gone beyond the sphere of His
love? We must enlarge our conception of God's own words and thoughts;
they are as high as heaven is high above the earth.
I have just received a circular from a pastor of a certain congregation.
It is an appeal on behalf of missions. It asks if this scheme of the
church is a failure; and if not, why it is not supported. Then it goes
on to say that the churches have been assessed in certain amounts, and
that this particular church is far behind in raising its share. Each
member is then urged to pay up.
But not a word of incentive is given. We are not told what the heathen
are to be saved from, or what they are to be saved to. Surely we would
like to know if they are going straight to everlasting fire if they are
not converted. That is the doctrine of the church; but it does not seem
expedient to express it. Why? Because it is not believed. If it were
believed would there not be plenty of funds to carry the gospel to the
ends of the earth? So we hang on in theory to the doctrine of eternal
torment; but we do not dare, nor are we inclined, to express it. Surely
it is time for a change; yes, a change to honesty and candor. If we are
undecided, let us say so; the truth will prevail in due time. It is "to
the upright there ariseth light in the darkness."
Nor, as I have said, does the circular give a hint or hope of what the
heathen are to be saved to. There is no suggestion of "glory, honor, and
immortality." Is not this altogether too vague a way of extorting money?
But let it be made clear that by our efforts the worst of the heathen
will be put in the way of salvation, and in many cases of possession of
it, and I think there would be no lack of funds. Let it be shown that
whatever there is of future suffering is on account of sin, and that it
is a divine preparation for eternal joy, and the most hardened and
selfish will have a worthy appeal to their liberality.
For notwithstanding all hardness and selfishness, there is deep down in
the human heart a feeling of wonderful kindness for our own kith and
kin. Witness the heroic efforts that are willingly made to save a fellow
creature from danger or death. See the agony that is endured by the most
selfish when every effort seems fruitless. Yes; we see this very plainly
in the case of temporal danger or death. Would not we see the same
solicitude multiplied a thousand fold if it were realized that the
issues involved are eternal?
When we get to that point where these great issues can be presented as
real facts, and not merely as half believed theories, I believe there
would be no difficulty in raising funds for missions. And surely, it
will not then be a matter of assessment, but of free will. May the
glorious day be hastened!