These are the words of an orthodox divine. I think they will commend
themselves to our judgment at once. But the divine in question never
thought his dictum would be given such a wide application. The
application is this: Surely God "aimed" at making every man immortal;
but in that case there could be no extinction. And surely God "aimed" at
making every man happy; but in that case there could be no endless
torment. On this basis, therefore, both extinction and endless torment
are impossible. What remains then but Restoration?
The second proposition is: That sin and suffering are abnormal
conditions in God's universe; and that therefore they cannot be
everlasting. If this theory is correct it would rule out
endless torment.
Then again: It is conceivable that temporary sin and suffering may be
necessary factors in God's righteous government.
This theory would explain why sin and suffering are permitted for a
time.
Again: Infinite holiness will do away with sin, and infinite love will
do away with suffering, as soon as perfect righteousness will permit.
Thus we believe that when sin and suffering have served their purpose,
they will be eliminated.
Further: There is no sin that infinite holiness, infinite power,
infinite love, and infinite wisdom cannot subdue, without impairing the
freedom of the offender.
This idea makes it credible that the worst of mankind will be reclaimed.
Finally: The fact that God is love will induce Him to place all His
creatures in conditions of happiness as soon as that can be done in
conformity with wisdom and righteousness.
I would ask you to revolve these propositions through your mind very
seriously. See if you can find a flaw in any of them; and conceive if
you can, of any reasonable theory whereby any of them may be
controverted.
I would conclude this part of our subject by citing some passages of
Scripture. The references in some cases may have a more limited and
restricted meaning; but they all tend in the same direction. There are
certain stars which, seen by the naked eye, are single, but when
observed through a telescope are seen to be double stars. Being of the
same appearance, and lying in the same direction, they are fused into
one, though there may a vast space between.
It is so in many passages in the Word of God. They have a double
meaning; one nearer, and one more remote. Events are foretold which are
realized in part in this life, and fully in the life to come. The fact
is, that in many cases we have to take in the future life in order to
understand the reference at all. It has been too much our habit not to
look for definiteness and accuracy, because we imagined the events must
find their fulfillment in the present life. But When our outlook goes
beyond this life, we see a reasonableness and harmony that we did not
see before.
This will be apparent in some of these passages. And it will help our
interpretation very much if we only remember that the whole span Of time
is but a passing epoch in the divine administration.
Here then are some passages; and there are many more of similar tenor,
which we would do well to ponder.
"In thy seed shall all the families of the earth be blessed."
I would just enquire: How can such a promise as that be fulfilled within
the span of time? _Not_ for about two thousand years was the divine seed
of Abraham born, when the promise was given. Meantime thousands and
thousands of the families of the earth went out of this life in sin and
darkness, without having so much as heard the Saviour's name. It is now
nearly two thousand years more, and the human race has much increased;
millions and millions more of the families of the earth have come and
gone; and in their case the promise has not been fulfilled. And be the
ardor of missions what it may, uncounted millions more of the families
of the earth will never in this life so much as hear of the blessing
through Abraham's seed. Is it not inevitable that we must take into our
view the possibilities of life to come? The promise will be fulfilled
then. "All Israel shall be saved."
I will not stay to make any further comments on the passages I would
submit. Let them speak for themselves.
"He will swallow up death in victory; and the Lord God will wipe away
all tears from off all faces."
"And the ransomed of the Lord shall return, and come to Zion with songs
and everlasting joy upon their heads; they shall obtain joy and
gladness, and sorrow and sighing shall flee away."
"Israel shall be saved in the Lord with an everlasting salvation."
"I have sworn by myself, the word is gone forth out of my mouth in
righteousness, and shall not return, That unto me every knee shall bow,
every tongue shall swear."
"The Lord hath laid on Him the iniquity of us all."
"He shall see of the travail of His soul, and shall be satisfied."
"His name shall endure forever; his name shall be continued as long as
the sun; and men shall be blest in him; all nations shall call
him blessed."
"Have I any pleasure at all that the wicked should die? Saith the Lord
God; and not that he should return from his ways and live?"
"For if through the offence of one many be dead, much more the grace of
God, and the gift by grace, which is by one man, Jesus Christ, hath
abounded unto many."
"For as by one man's disobedience many were made sinners, so by the
obedience of one many shall be made righteous."
"Where sin abounded, grace did much more abound."
"He that spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give us all things?"
"And so all Israel shall be saved."
"That was the true Light, that lighteth every man that cometh into the
world."
"For God sent not His Son into the world to condemn the world, but that
the world through Him might be saved."
"And I, if I be lifted up, will draw all men unto me."
"Who will have all men to be saved, and to come unto the knowledge of
truth."
"Who gave himself a ransom for all to be testified in due time."
"But we see Jesus, who was made a little lower than the angels for the
suffering of death, crowned with glory and honor; that he by the grace
of God should taste death for every man."
"And he is the propitiation for our sins, and not for ours only, but
also for the sins of the whole world."
And God shall wipe away all tears from their eyes; and there shall be
no more death, neither sorrow, nor crying, neither shall there be any
more pain; for the former things are passed away.
Thus we have quoted some of the words of revelation that are manifestly
opposed to the idea of eternal torment.
To be sure, there are Scripture statements that are difficult to explain
on this basis; but their import is generally more or less obscure. On
the other hand, there are statements so favorable to the idea of
Restoration that their meaning can hardly be mistaken. And always
remember this,--that this question is not one for absolute
demonstration. It is a question, rather, as to which view is more
consonant with reason and Scripture. We are not to suspend our judgment
until the matter is proved beyond the shadow of a doubt. We do not act
so in other matters. If we did, we should have few earnest convictions
on any subject. It is sufficient if a certain view is more probable than
another. In that case, according to Bishop Butler's dictum, we should
believe it as though it were demonstrated. In this particular case,
though the question is beset with a great deal of mystery, as we might
expect, the theory of discipline is far more agreeable with Scripture
and reason than that of everlasting torment.
The great panacea for unbelief is a larger view. We have to take in the
future, in order to see the rounding out of God's great plan. 'An
edifice may be hideous if seen from the rear, and incomplete. But wait
till it is finished, and then view it from some vantage ground in the
front, and its noble proportions and beauty are appreciated. So it is
with the divine plan. We see but a part of it now, and the lower part.
But bye and bye it will be complete. Then--
"Ye good distrest! Ye noble few
Who here unbending stand, beneath
Life's pressure--bear up yet a while,
And what your bounded view deemed evil
Is no more, the storms of wintry time
Will quickly pass, and one unbounded spring
Encircle all."
In the various passages that I have quoted we cannot but discern three
great universals that involve each other. To these three universals all
Evangelical Churches are tending. They seem to me to include what is
really vital to faith and hope. The great universals are these:
Universal Love;
Universal Atonement;
Universal Salvation.
The first is accepted nominally by all; but how the first can be
intelligently received, with a supposed limitation of the second, is
hard to see. It is admitted that on the part of God there is universal
love for all his creatures; it is admitted that this love expressed
itself in Atonement. It is further admitted that this Atonement is as
suitable for all as it is for a part of the race. Yet for ages it has
been claimed that the Atonement is not divinely intended for all. How
universal love, united with infinite power and infinite wisdom could act
in this way is to me an everlasting mystery. So absurd does this
position now appear, that a majority of the churches idea--perhaps
unconsciously--with a decision and force not warranted by the original.
Therefore I think I am justified in laying no great stress on passages
of such doubtful meaning. It seems to me more honest and candid to wait
for greater unanimity.
On the other hand, the passages that I have cited in favor of
Restoration are in most cases so plain that they can hardly even be
tortured into giving an uncertain sound. Take for instance, the passage
in relation to the extent of the Atonement. "He is the propitiation for
our sins, and not for our sins only, but also for the sins of the whole
world." "We see Jesus, who was made a little lower than the angels for
the suffering of death, that he by the grace of God should taste death
for every man." "The Lord hath laid on him the iniquity of us all."
There is no uncertain sound there.
To me it is a marvel how men could accept and defend the doctrine of a
limited Atonement, in the face of such clear statements. If such a
course was taken in order to uphold a certain system of theology, it
ought to be an everlasting warning to theologians not to make their
systems of theology too complete. When we come to realize how little we
know of God's plans and purposes, we shall see that completeness is
entirely beyond us.
Then with such clear statements of a universal Atonement as I have
quoted, take that dictum to which I formerly referred, and which I think
none will dispute, that "God infallibly accomplishes everything at which
he aims." Put the two things together, and what do they amount to? Do
they not give us a certainty of Restoration? For if God gave His Son in
order to make provision for all mankind, He surely desires the salvation
of all mankind; and if God thus "aims" at the salvation of all, will He
not accomplish it? If we had no hints whatever as to how that is done,
either in this life or the next, we might rest on the assurance; it will
infallibly be accomplished.
And then we have such a revelation of the character of God that we could
expect no less. He is infinite Wisdom; He is infinite Power; and He is
infinite Love. Put those three things together, and what will they not
accomplish? Think the matter over for awhile. Can you imagine any
consummation less than the final salvation of all?
That divine wisdom, divine power, and divine love can compass nothing
better than endless torment, is almost unthinkable. And if such an
ultimatum could be thought of as a possibility, then I would humbly ask:
Is such a consummation worthy of God? And I would ask also: What would
be the practical benefit of it? Would it not be a reflection on love
and power that are infinite?
To think that man was made in the divine image, and had within him the
potentiality of attaining to absolute perfection and blessedness, but
that his career has culminated instead in the character of a demon, and
the suffering of endless torment! Is it possible to believe that the
divine administration could be such a failure?
This is no exaggeration Men believed, or tried to believe, that for
certain persons of the human race there was no possibility of a
different fate. They might say it was possible because they did not know
who was elected and who was not; and that they did not know for whom
Christ died, and for whom He did not die. Therefore, they might argue
that all men had a chance. No; they had no chance if the secret divine
intention was against them.
Away with all untruth and misrepresentation. How much better, and how
much more in keeping with the divine character, and the divine
revelation to say, without any halting or doubt, that God loves every
man whom He has made; that He has provided for every man's salvation;
that if men do not accept the provision they will suffer; but that God
will triumph in the end, and that divine love will win. Surely, that
would be a Gospel indeed for our poor sin-stricken world!