Chapter 16

So it seems to me that all sin is forgiven already. The death of Christ secures that boon. And is there anything which would break a sinner's heart so effectually as to know that, let him sink in wickedness to the lowest possible depths, yet that all his sin is already forgiven? If anything would win him, can you conceive of anything so effectual as that? What a display that would be of the conquering power of love divine!

Here I would note a singular coincidence. The very day after I had written that there is no punishment for sin either in this life or the next--that it is all discipline--I received a book from some unknown friend in which the same idea occurs. Speaking of a prodigal daughter, the author says: "There was but one thing wanting to restore her to her home--a mere act of the will that should have prompted her to say, 'I will arise, and go to my father!' It is precisely so with every child of God. There is no moment in which they are not forgiven, and the Father anxiously longing for their return." In another place he says, "All sin is forgiven sin."

But, mark you; this author writes from the standpoint of orthodoxy. Then if "all sin is forgiven sin," how can it merit eternal punishment? How can future suffering be considered punishment at all if all sin is forgiven?

And this author is very sure that the suffering is absolutely endless. This is what he says: "If in the infinite love of God there might be found a shortening of the sinner's doom, it would certainly be a matter of relief to all; but the only Book that comes with answer to the great questions of the soul, it seems to me, lends no encouragement to such a hope."

Evidently, this man's heart is better than his head. He says that God has ordained everlasting suffering; but our author is not satisfied with that; he would be glad if some "shortening" of the sinner's doom could be found, but he cannot find it. He does not seem to realize that in these words he claims to be more merciful than God Himself.

Now, if "all sin is forgiven sin," as the author says, and as I believe it is, then how can there in justice be everlasting suffering? The suffering cannot in justice be punishment, since the sin is forgiven; nor can it be discipline if the suffering has no end, for no moral improvement would be attained thereby, but the very maximum of evil. Surely, a merciful and just and wise God cannot be the Author of any such scheme? Would it not be a thousand times more reasonable to conceive of suffering as being temporary; to be inflicted as a necessary discipline; and then when the discipline is attained, to cease?

The reverent and reasonable way of looking at the entire matter seems to be something like this: First; all sin is forgiven in virtue of the Atonement that has been made. The benefit of that Atonement extends to the first man of our race, as well as to the last one. The benefit of it extends to the whole family of man, whether heathen or not; and whether small sinners or great.

Further; every man is a sinner in some degree, and he needs a degree of discipline which the present life does not provide, but which is provided in the next. This will be as varied as men's character and attainments. In those who have risen high, it may well be described as a passage into glory, for it will, indeed, be realized as such. But it will be a lower glory, preparatory for a higher, to be attained later on. Others, with different degrees of evil still clinging to them, will have to undergo pains and penalties suitable to their condition, and so by gradual ascent attain to perfection and blessedness. Thus, it is reasonable to think that there will be as great a variety of character and capacity then as now; and this will largely determine the great variety of place, service, and so on.

But supposing that future punishment did issue in moral improvement, and that such improvement should go on increasing, is it thinkable that under an infinitely gracious and wise government there would come no time of such perfection as would warrant release? But in that case the suffering would not be endless. Whichever way you take it, that seems to be the inevitable, final issue.

So it seems to me that the only wise, and beneficent, and just idea of future suffering, whether it be intense or mild, or whether it be of shorter or longer duration, is, that it will be the means of working out a divinely intended degree of moral perfection; and that it will then come to an end. This course of procedure we observe here and now. It may operate on a larger scale, and with more final results, in the life to come; but we apprehend that the principle will be much the same. And the principle is enough for us now. The details, we are sure, will be worthy of Infinite Wisdom and Love.

It will thus be observed that our author's dictum that "all sin is forgiven sin" absolutely forbids the idea of endless torment. It is a marvel that he did not see this before. But somehow, likely from early training, there is a strong disposition to retain the idea of endless torment as though it were the Gospel. We think, on the contrary, that any good reasons, whether founded on Scripture or on common sense, should be hailed as a deliverance from intellectual and spiritual bondage. Above all things, let us beware of turning the divine light into darkness.

This is a mere sketch of the order that may be supposed to obtain in the next life. We need to put Scripture and reason together to get a view of such things as will commend themselves to our best judgment. And when we have done our best, what can we really know of details? Not much, certainly; but enough to appeal strongly to faith and hope. In fact, anything like a complete revelation could not be given to us now and here; for we have not the capacity nor the experience to understand it. And even if it could be given, it might largely distract us from the ordinary duties of life. It is a gracious Providence that shuts out the unseen from these mortal eyes. But we have the great consolation that "what we know not now, we shall know hereafter."

In regard to the unfolding of divine truth, I have just met with the following terse expression of it: "The inscrutable laws of the all-wise God do not reveal themselves in one generation, but ripen with the desire for knowledge on the part of mankind."

Thus, there is a progress in revelation. There are epochs when men get larger views of truth. I think the present is one of these epochs. Many statements of Scripture that were supposed formerly to relate wholly to the present life, are now seen to relate to the life beyond. This brings a wonderful naturalness and harmony into the whole scheme of grace, so far as it is revealed.

The idea of no endless torment is but an enlargement of the principle that God brings good out of evil.

Consider also that an ideal condition of the universe seems to require that sin and suffering will be forever eliminated; and that under God's administration an ideal condition will be realized.

Further; God has a personal love for every human soul. The most degraded of our race can say as truly as did Paul, "He loved me." It is reasonable to expect, then, that infinite Love will secure for the worst of mankind something better than endless torment.

I have referred to the fact that the mind has a strong affinity for truth. But certainly, it has a strong repugnance to a belief in endless torment. Men try to believe it because they think it is taught in the Bible, and that it would be a dangerous thing to doubt it. But apart from that, there is no natural or hearty concurrence of the mind in that view. And I think I may say that such an attitude is more pronounced in those of an elevated and reverent turn of mind.

Then we know that God "does not afflict willingly, nor grieve the children of men." Therefore we believe all the suffering of this life and of the next is but as a means to an end.

The fact, also, that sin and suffering are abnormal features of the divine administration, indicates almost beyond doubt that they will finally be done away.

Remember, too, that it is very clearly revealed that an Atonement has been made for "every man." Thus, a divine provision has been made for every man Now the provision involves desire; and can the desire fail? Under a perfect administration, therefore, how can there be endless suffering?

Then if God gave His own Son, and if the Son gave Himself, for the redemption of the world, will that Atonement fail of its effect in a single case? Such a possibility is almost unthinkable.

Consider, also, that the possibility of eternal sin and suffering seems to imply a failure of the divine administration; which is impossible.

Then, God is forever the same. If He is love, wisdom, power, justice, mercy, now, He is the same through all eternity. At no future epoch, therefore, can we conceive of the necessity of endless torment.

We have to remember too, that God rules in all worlds, and throughout all time. Forever, and everywhere, "His counsel will stand, and He will do all His pleasure."

It is an orthodox doctrine that God cannot suffer. But that does not seem in harmony with the breathing of His sigh, "O that they were wise!" or "How can I give thee up?" or the tears of Christ over the apostate city. Now, if God is eternal Love, do not sin and suffering interfere forever with His happiness? But normally we conceive of Him as the infinitely happy One; therefore that normal condition requires that sin and suffering be ultimately done away.

Then we have the fact that we are God's children; yes, even the most debased of mankind. Paul could say to the idolaters of Athens, "We are His offspring." Now, if we are really His children, and therefore infinitely dearer to Him than our children are to us, will not the present suffering of even one of us be a source of pain to the eternal Father? On that ground we cannot think of suffering as being endless. This is holy ground; let us tread it reverently.

Further; we read that Christ "lighteth every man that cometh into the world." Now, if He loves every man, and atones for every man, and enlightens every man, is it conceivable that He will not somewhere and at some time save every man?

Likewise, we read that "the Spirit is given to every man." Is not that the initial stage of redemption? Then will not redemption be completed? Here we see but a very small part of the outgoings of Him who is from everlasting to everlasting.

Then this larger view explains God's universal call. He says, "Look unto me and be ye saved, all ye ends of the earth." There we see God's intention; and if it is not carried out in this life, will it not be in the life to come? We are accustomed in our short-sightedness to think that the dividing line of death is final. But with God it is not final. It only marks the stage from one epoch to another.

In the same way, this larger view explains God's repeated promise to Abraham. The promise was made to him that in him all the families on the earth would be blest. But uncounted millions of them have not been blest, so far as this life is concerned. Will the promise not be fulfilled? And how can it be fulfilled but by being fulfilled in the next life?

Then, of Christ it was foretold that he should "see of the travail of His soul, and should be satisfied." But surely, He is not satisfied with the comparatively small number of the human race that have been saved. If He loves each one of them individually, will He be satisfied with less than the salvation of each one?

Evidently, He looked forward to this all-conquering epoch when He said that He would draw all men unto Himself. Certainly, He did not draw all men to Himself when He was here. What remains for us but to enlarge our view, and believe that He will do it there?

Along the same line we have the promise that "all Israel shall be saved." That promise has not been fulfilled, and never can be fulfilled, in this life. Is it too much to say that it will be fulfilled in the life to come?

In like manner it is promised that "He shall have the heathen for his inheritance." But uncounted millions of the heathen have died in utter darkness; and millions more are dying now. How can the promise be fulfilled within the bourne of time? But we thank God that the whole span of time is but one short epoch with Him whose ways are from everlasting.

Judging from the revelations that we have of God, we believe that He can and will achieve the maximum of holiness and happiness for all His creatures, according to their several capacities. In harmony with this view, scientists and moralists say that it is a law of the universe that anything that is really good will endure. It is likely that in the future life we shall see the working of that principle as we cannot see it now.

It is strongly in favor of this idea that man is endowed with such amazing potentiality. There seems to be no end to his capacity of development. Now, is it to be supposed that an all-wise God would endow man with such possibilities, and create no scope for their development? Certainly, there would be no worthy development of them in the case of endless torment. This idea strongly suggests universal salvation.

In the case of eternal suffering, without hope of release, would not that condition develop every possibility of evil to all eternity? And would not such an outcome be entirely contrary to the purpose of the Holy One?

Then it is an everlasting argument for universal salvation that such a consummation would be far more glorifying to God, than any other alternative that we can conceive.

Thus, the larger view goes a long way to explain God's delay in saving the heathen. We may fail in giving them the Gospel; but will He fail? Is His success made dependent on any passing whim or indifference of ours? Surely not. He may have good reasons for saving some in this life, and others in the next. We see but a short way into the whole scheme of things.

This larger view also solves the difficulty of dealing after death with the imperfect Christian. He is not fit for the world of bliss, nor yet for the world of woe. But the discipline we are supposing fits him for his higher destiny.

And so, we may well suppose, it will be with the non-Christian good man. On the principle that what is good will endure, all that is good in him will be retained, and the evil will be eliminated.

Also, on this basis we can reasonably forecast the destiny of the insane. Since they lost their reason they are not responsible. But they will resume their reason at the point where it deserted them, and they will be prepared for the inheritance of the saints.

The same theory justifies the destruction of wicked nations. They had gone down to such depths of sin, that it was better for them to be cut off, and to have a new opportunity under more favorable conditions.

This larger view also explains why God chose to continue the human race after they sinned, and entailed on all their posterity such mourning, lamentation and woe. God did an infinitely better thing for the race than extinction. He provided a way of salvation for all. So the day may come in the endless years when all the pains and penalties of earth will be reckoned trifles as light as air, contrasted with the supernal glory that has been attained.

I would also say that according to this larger view there is no more difficulty as to supposed eternal separations. It has always been a mystery how the good can be happy when conscious that those whom they loved are in everlasting torment. Some have even tried to believe that they would rise to God's own point of view, and survey with complacency the utmost torments of the dammed!

When I was a child I often heard the dictum from the pulpit that "the nature that sinned must suffer." Therefore, it was said that our Lord took our humanity in order that He might suffer in our nature. I have believed since that if He had suffered in any other nature, His suffering would be no less efficacious. I believe that the merit of His suffering could be transferred to any other world that needs it, be the inhabitants human or otherwise, and be their sin what it may. I think it is not for us to limit that merit to our own race. But we need not follow that point farther now.

I often heard another dictum, and one of more importance, that I feel inclined to question. It was said that sin committed against God is an infinite evil, because God is infinitely holy. Therefore, it was argued, that sin deserves infinite punishment; but that as finite beings we cannot render an infinite penalty in point of quality, we must render it in point of duration; hence the justice of everlasting punishment.

I confess that to me all this show of logic items act much more than a play upon words. For one thing, it may be doubted if a finite being is capable of committing an infinite sin. If he is not, the whole argument collapses.

Then if he is capable of it, and if the sin in justice demands an infinite punishment, how can a just God forbear inflicting the punishment at once? But He waits to be gracious. Is not that a transgression of the strict law of justice? But if in justice He can wait an hour, why not a year? And if a year, why not a hundred years? And if a hundred years, why not forever? Thus the penalty would be avoided altogether.

Further; if sin demands an infinite penalty, the penalty could never be rendered. For infinity has no end; and so, prolong the penalty as we might through uncounted aeons, there would still be an eternity to come. Therefore, the penalty would never be exacted. It requires the whole of eternity; and eternity will never end. Therefore, on this showing, with all reverence, God might as well stop at once, and claim no penalty, for the penalty goes on forever; and forever has no end. Not even a moiety of the penalty could be inflicted; for a moiety can be measured, but infinity has no measurement.

Besides; if the penalty is to be infinite in duration, might not a very mild punishment suffice as well as a more intense punishment? For the sum total would be equal. One infinity of duration and of suffering is equal to another; so there would be no need to inflict any severe suffering; infinity of duration would make the suffering infinite in amount, however slight it might be in quality. So if an eternity of suffering could be endured, which it cannot, the smallest degree of discomfort would be sufficient to meet the demand.

And it is not to be forgotten that all these assumptions are based upon the theory that God is only strict justice, whereas we know that He is love as well; yes, and wisdom; so we believe He would find a better method than the one we have sketched, even if it could be realized.

Thus, the whole argument breaks down. It is but a human invention, and not a good invention; designed, it would seem, to support a foregone conclusion. Ten thousand times better than all such absurd elaboration is the simple statement that "His mercy endureth forever."

HESITATING AND HALTING.

Some time ago I presented this argument to a Presbyterian minister, not suspecting in the least that he was wanting in orthodoxy. He said the argument was conclusive, and that there is no such thing as eternal punishment. I have since spoken with many ministers on the same topic; and in no case was there any opposition. Many are hesitating and halting between this view and the one that has so widely prevailed. Especially is there a natural hesitation to speak about the matter publicly. The main question is, Is it true? If it is, it is good news indeed for our poor, suffering world.

I may state here that there is another possibility which, if it had been adopted, would have avoided all necessity for punishment. I refer to the fact that when Adam and Eve sinned, God might have cut them off, and so avoided the hideous tale of suffering that has resulted since. Or He might have rendered them childless, and have thus anticipated and avoided all difficulty. Either of these measures would certainly have been fraught with far less suffering than the consignment of so many uncounted millions, or even one individual, to eternal torment. The fact that any better measure was available, is a strong argument for the ultimate restoration of the race.

We believe that God has made a provision for all mankind, ten thousand times better than the cutting off or rendering childless of the first pair. When we realize that the whole race is yet to be restored, we begin to see something of the unbounded love and wisdom that rule through all time and all eternity. Even the suffering of the present may be made conducive to our ultimate happiness and glory. A little farther on we may see that sin and suffering have been permitted for a time as an object lesson for all eternity. In view of such a possibility we feel like exclaiming, "O, the depth of the riches, both of the wisdom, and knowledge of God! How unsearchable are His judgments, and His ways past finding out!"

Very recently there came to me a new idea; and it came with such suddenness that I can believe it was a suggestion from another Mind. I was listening to a very able and thoughtful sermon. The theme was the retention of the Canaanites in the land, instead of driving them out. We read that "When Israel was strong, they put the Canaanites to tribute, and did not utterly drive them out." The very natural and telling application that was made by the preacher was, the many compromises with evil that are made in our own time for the sake of gain.

BARBAROUS IDEAS.

But the preacher took the ground that it was a very cruel and barbarous thing to exterminate those nations, or to put them to the sword. He dwelt on the barbarous ideas that then prevailed, contrasting them with the toleration that prevails now. He said that we convert men now, instead of killing them. He took the ground that the extermination of those people was due to an entire misconception of the divine command.

It struck me at the moment that such an idea was entirely contrary to the fact. Here is the command, and the substance of it was often repeated: "Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree; and ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place."

The divine command, then, was not misconceived. We may see plainly now its wisdom and real kindness. But Israel made an unwise and unholy compromise. By this compromise that was made, the surrounding heathen tribes in some cases were spared. The consequence was that there was a constant incitement to idolatry. Again and again, Israel fell into this sin, and paid severely for their crime. I think it is not too much to say that had Israel inflexibly carried out the divine command, the Jewish nation might have been the strongest in the world to-day.

But what has all this to do with the theory of Restoration? A great deal. In the light of that larger truth, extermination was not the harsh measure that at the first glance it seems. It was simply the removal of those incorrigible races to other scenes where they would have better chances of reform; and it was the removal of a constant snare to Israel.

Under the old idea, those heathen tribes were consigned to eternal torment. Even for the women and children there was no escape. They were not fit for Heaven; so they must all go to hell; that was the naked, bald idea. Even if the children were saved, how were they prepared for the scenes of bliss? But when we once entertain the idea of a future process of reformation, a door of hope is opened for the worst of them.