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:
"The free development of conviction is, upon the whole, the system most
in favor both of truth and of charity."
* * * * *
I am very far, therefore, from jumping at new conclusions, especially on
a subject of such tremendous solemnity. But I feel that we should keep
our minds and our hearts open, realizing how little we know yet of God,
and of His illimitable dispensations. Especially should we hail with
thankfulness any gleam of light on the awful darkness that has so long
brooded over the destiny of by far the largest portion of mankind.
The eminent Dr. Funk, who is well known to be a profound thinker on such
matters, writes me as follows:
"What is called 'Eternal Fire,' or 'Eternal Punishment,' it seems to me,
may mean simply, that long continued suffering, both negative and
positive, which wilful imperfection brings. It does not seem to me that
the time can ever come when the Everlasting Father will abandon His
child that He has created. No; it is infinitely less likely that He
would do this than an earthly parent. Christ has said that the good
shepherd will leave the ninety and nine, and continue to search until he
finds the missing lamb."
In marked contrast to such an idea just ponder for a moment some of the
doctrines of the Calvinistic theology. To get a realistic idea of the
matter, think of God bringing into the world one soul whom He destined
for everlasting torment. That is no overstatement. For if there was no
Atonement of Christ for that soul, there could be no possible escape for
it. That soul was doomed from all eternity to everlasting fire. Yet the
advocates of that thought will tell you that the Atonement was
sufficient for all, and adapted to all. Moreover, they will tell you at
the same time that God is Eternal Wisdom and Love! Could you conceive of
a greater contradiction?
It is no wonder that on this topic there has been a singular reserve of
late years. It would appear that preachers are undecided as to what
stand they ought to take; and so they usually say nothing definite on
this momentous question. To a candid mind it must appear a strange thing
that the question is so dormant. A more vital question could hardly be
conceived. Yet hundreds of books are written, and thousands of sermons
are preached, and the question is hardly touched. Will the impenitent
have any suffering in the next life; and if so, of what kind, for what
purpose, and of what duration?
Almost nothing is advanced on such all-absorbing topics. We hear
sometimes of the wrath of God in a very general way, which really has
little meaning, so long as no hint is given as to what that wrath
consists in. And we hear a great deal about opportunities in life being
missed, without any specific intimation of the consequences.
Do men really believe In future punishment at all? If they do, why do
they not say so? Surely the subject is no trifling one that can be
passed over smoothly. Is it not a matter of the most paramount, eternal
interest for a man to know whether he is passing in a few brief years
to extinction, or torment, or to a process of reformation? This would
seem to be the question of all questions. And yet it is passed over
Sabbath after Sabbath almost in silence.
And when we think how any clear cut conviction might affect a man's
character and life, we are surprised that conscientious men can treat
the matter so coolly. Is it because they are in a state of transition as
to which is the correct theory to be proclaimed? In that case, we could
understand their hesitation. But surely such uncertainty ought to be
acknowledged. But it is not confessed. It is a question if even a
discussion of the different theories would not be better. Such a
discussion would be likely at all events to keep men awake, and perhaps
arouse their concern.
Especially on the relation of this subject to missions, there ought to
be some definite statement. At the present time there is a great revival
of interest in missions. But there is a marked lack of direct incentive.
What are the heathen to be saved from? Is it from endless torment?
Certainly that is not believed. If it were, we would move heaven and
earth to save even one of them from that fate. Is it then from
extinction? Such a claim is never definitely put forward. Then is it
from the suffering incident to reformation? No one speaks of that.
There is no definite incentive urged to impel men to sustained and
eager missionary enterprise.
Hence we fear that missionary enterprise will wane. There is a general
idea of saving the heathen; but from what? There is no definite idea; at
least none is put forward. I think there ought to be a brotherly
conference, composed of men holding diverse views on this subject, that
if possible some unanimity might be arrived at--some definite issue that
would be fearlessly outspoken, that would be a real and compelling
incentive.
It may be said that certainty cannot be arrived at, and that therefore
silence is better. That may well be doubted. Certainty in general is not
likely to be attained all at once. There will first be a period of
inquiry. What saith the Scripture? What saith reason? And what saith our
own instinct? Then there will be a period of probability. After that
there may come a time of certainty. The fact that unanimity of view may
not be attainable at present is no good reason for treating such a
momentous topic with silence. I reckon that he does a service to mankind
if he contributes anything to the solution of this great question, even
if by so doing he stirs up opposition. Surely at this late day we ought
to be able to say something definite about men's eternal destiny.
The soul has naturally a strong affinity for truth. Hence there is
nothing more demoralizing than any sustained attempt to believe that
which does not commend itself to our most sacred convictions. Far better
it is to be honest and sincere, even though that may involve temporary
error. I believe that to the devout and enquiring soul the truth will be
revealed in due time. It is to the upright that there ariseth light in
the darkness.
Colonel Ingersoll was not so deficient in honesty and candor as is
usually supposed; but, combined with an unfortunate early training, the
issue in his case was disastrous. A noted clergyman was on confidential
terms with him, and on one occasion Mr. Ingersoll told him the secret of
his infidel opinions. He said he was early taught that God elected a few
of the human race to eternal glory, and that the vast remainder He
decreed to everlasting fire; "and," said Mr. Ingersoll, "I determined to
hate Him." "If I believed that," said the clergyman, "I would hate Him
too." So, on the day of final account, there may be extenuations that
will surprise us.
Let it not be supposed that I have any sympathy with Ingersoll's infidel
views. On the contrary, I abhor them. Some years ago I gave a series of
Sabbath evening talks on Ingersoll and his opinions; and there was a
large attendance of the class of men that I wished to reach. I cannot
but think that the travesty of divine truth that has so long prevailed
in the guise of orthodoxy, is responsible to a large extent for the
practical infidelity that exists in the Christian world to-day.
* * * * *
It is all very well for men to speak of the final reign of grace; and
some are very eloquent along that line, never turning their eyes
backward on the uncounted millions of the past who lived and died in
heathenism. What has become of them? That is the question; and it calls
for an answer that as Milton says, will "justify the ways of God
to men."
* * * * *
There are a number of propositions which I would try here to state with
all clearness. We have casually glanced at some of them; but I think it
will conduce to clearness if we present them statedly and group
them together.