The Unrevealed--Scripture and Reason--Bishop Butler's Dictum
--Reverence of Kepler--Moral Courage of Sir Oliver Lodge--Increase of
Laxity--The Spirit's Almighty Power--Supreme Authority of Scripture
--The Proper Sphere of Reason--Fate of the Heathen--Singular Reserve
of Preachers--Sin is Abnormal--Union of Divine Power, Wisdom and Love
--Reasonableness and Harmony--A Multitude of Scripture Promises
--Discipline Instead of Eternal Torment--Dr. Funk's View--The Great
Panacea for Unbelief--Ingersoll--No Divine Failure.
Some have a belief that on topics that are unrevealed we ought to be
reverently silent. On certain subjects that may be the correct attitude.
"Fools rush in where angels fear to tread." But though there are many
cases in which we cannot attain to certainty, we may perhaps attain to
probability, and a high degree of probability. In many cases that is
sufficient; often it amounts to moral certainty. As Bishop Butler says,
"Probability is the very guide of life."
With the best use that can be made of Scripture and reason, there are
many topics on which we shall not attain to absolute certainty. But if
we attain to probability, we have made a great advance. Moreover, the
probability of this age may be the certainty of the next.
Besides; it would argue a very unworthy belief in the goodness of God,
to refrain from investigating the domain of truth so far as we can, lest
unhappily we should have to discount the forces that make for
righteousness.
Religion and science should be united in this search for truth. And we
are glad to see that some of the foremost exponents of scientific truth
have this idea. As Sir Oliver Lodge says, "It is the duty of Science to
examine even into the domain of religion." In fact, Science is religion
when its discoveries, as in the case of Kepler, are recognized as the
thoughts of God. Another scientist has truly said that "the highest
science is the highest religion."
I think it is worth while to quote the noble words of Sir Oliver Lodge
in this connection. He says: "If we refrain from examination and enquiry
for no better reason than the fanciful notion that perhaps we may be
trespassing on forbidden ground, such hesitation argues a pitiful lack
of faith in the good-will and friendliness and power of the forces that
make for righteousness. Let us study all the facts that are open to us
with a trusting and open mind, with care and candor, seeking the
verification of all our speculative hypotheses, and with slow and
cautious progress making good our steps as we proceed. Thus we may hope
to reach out further, and ever further, into the unknown, sure that as
we grope in the darkness we shall encounter no clammy horror, but shall
receive the assistance and sympathy which it is legitimate to symbolize
as a clasp from the hand of Christ Himself."
But it may be claimed that it is inopportune to discuss this question of
Restoration at the present time. It may be thought that the very
statement of it may lead to greater laxity of faith and morals. If there
are any legitimate grounds even for doubting the doctrine of eternal
torment, will not the lingering doubt of many be confirmed? There are
those who doubt or even deny eternal suffering, simply because it is
more comfortable to do so, and without once appealing to the authority
of Scripture or reason in the matter. If the question is allowed to be
one of reasonable debate, will not that attitude be confirmed?
Especially when the doctrine of endless suffering has so long been
recognized as the orthodox doctrine, will not any apparent going back on
that doctrine seem a justification of disbelief in what is really
evangelical? And thus might not the very opening of the question be a
serious injury to some?
While it is freely admitted that there is a degree of justice in this
plea, there are certain considerations that must not be lost sight of.
There is first, the sacredness and the safety of truth. Whatever is the
truth in the case must be discovered if possible, and defended at all
hazards. Our Lord's prayer was, "Sanctify them through thy truth," So
truth has a sanctifying power. It may be pleasant or unpleasant in the
discovery, but is beneficent in the long run. We are not to shrink then
from the discovery of it. We are to search for it, as for hidden
treasures, whatever prejudices and errors it may overturn. It is of God,
and is certain to triumph in the end. And it can issue in no ultimate
evil, but in everlasting good, despite all our fears.
* * * * *
Then in this case, we are contending for a truth which brings
unspeakable glory to God. As the matter appears to me, His wisdom, power
and love, are exalted above all conception. If there were nothing else,
this would be a strong argument for the theory we are trying to defend.
* * * * *
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.