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LOVE'S FINAL VICTORY
_Ultimate Universal Salvation on the
Basis of Scripture and Reason_
BY
HORATIO
An Orthodox Minister
"_That which is incredible to thee thou shalt not, at thy soul's peril,
attempt to believe. Go to Perdition if thou must, but not with a lie in
thy mouth. By the Eternal Maker, no."--Carlyle._
"_Is not Universal Salvation the Divine Corollary of Universal
Atonement?"--Extract of a letter from the Author to an eminent
Methodist minister in England._
TABLE OF CONTENTS
I.
DIFFERENT THEORIES.
Fear of Punishment--Early Impressions--Men of Piety and Learning--Facts
and Figures--Mental or Material Fire--The Theory of Conditional
Immortality--Why Invented--Moody--Divine Failure Impossible--Future
Operations of Grace--Restoration--A Plea for Charity--Other Worlds--The
Heathen--Devout Use of the Imagination.
II.
CRUELTY OF FORMER VIEWS.
Unconditional Election--Children of Believing Parents--An Arrogant
Pretension--God's Own Children--The Heathen of All Time--A Baleful
Shadow--Former Cruelty--Herbert Spencer--Dr. Farrar's Eternal Hope--A
Lady With An Open Mind--Dr. Dawson's Larger View--The Universal
Attraction.
III.
THE CHURCH IN TRANSITION.
No Definite Note of Warning--Preachers Afraid of Discipline--Divided As
to Restoration or Extinction--Plea for Liberty--Liberalism of the
Episcopal Church--Advance in Christian Unity--Dr. Edward
White--Conditional Immortality--Endless Torment--If True Ought to Be
Preached Morning, Noon and Night--Awful Penalty of Sin--Extinction--True
Religion Is Reasonable--Enlarged Conceptions.
IV.
INFINITE JUSTICE.
A Strong Argument--Universal Atonement--Infinite Justice Satisfied--A
Candid Methodist Minister--Can Man Commit An Infinite Sin?--Everlasting
Punishment Could Not Be Rendered--Uses of Suffering--Punitive and
Remedial--The Penalty Has Been Paid--Moral Effect--Mystery of Pain--Not
Punishment but Chastening--Extending Our Outlook Beyond--Boundless Time
and Space--Operations of Grace in the Next Life--Infinite
Power--Infinite Mercy--Infinite Love--Incentive to Endless Praise.
V.
HARMONY OF THE DIVINE ATTRIBUTES.
Our Limitations--Development--Our Capacity--Divine Foreknowledge--No
Divine Failure--The Heathen--Unchangeable Dove--Union of Four
Attributes--Eternal Wisdom--A Marvel of Coercion and Freedom--The Day of
Divine Power--An Unfathomable Mystery--Future Revelations--Coming to
Zion with Songs.
VI.
THEORY OF EQUALITY.
Abraham Tucker's View--Ingenious and Reverent--Variety of
Endowment--Maximum of Happiness--Imparting and Receiving New
Ideas--Compensations--Infinite Justice.
VII.
PROCESSES OF PURIFICATION.
Different Processes--The Case of Saul--Changed in a Moment--No Violence
to Human Freedom--The Case of Nebuchadnezzar--Sudden or Slow--Basis of
Warning--An Object Lesson--Function of Suffering.
VIII.
THE INTERMEDIATE STATE.
Meagre Details--Good Reasons Why--Extent of the Universe--Future
Glory--Sin in Other Worlds--No Revelation--Future Abode of the
Righteous--Solid or Ethereal--Impossible Revelations--Present Duties and
Interests--Our Limitations--Necessity of Purification--Preaching to the
Spirits in Prison--Stages of Progress--The Law of Gradual Development.
IX.
THE SPIRITS IN PRISON.
The Descent of Jesus Into Hades--Singular Reserve of
Preachers--Purgatory--Dr. Gerhardt's Book--A Bodily Resurrection--The
Spirit World Requires a Spirit Body.
X.
DIVINE LOVE.
Infinite Being and Perfection--Grades of Being--Variety--Man's
Limitations--Moral Beings--Hopeless Surroundings--All Are the Children
of God--Righting the Wrongs of Time--"The Heart of the Universe Is
Love"--Eternal Conscious Torment Incredible--Conquering Power of
Love--Eternal Purpose Will Not Fail--Omnipotence in the Moral Realm--The
Divine Expression of Love--Universal Atonement Involves Universal
Salvation--Final Success of God's Designs--Will Evil Necessarily
Perpetuate Itself?--Triumph of Good Over Evil--Few Stripes or
Many--Reformatory Punishment--Bringing Good Out of Evil--Possibilities
of Redeeming Grace--The Ransomed of the Lord--Wrath but the Shadow of
Love--Former Eternity of Sinlessness--Wrath No Constituent of the Divine
Character--Pity and Indignation.
XI.
THE ATONEMENT.
Extent of the Atonement--The Dilemma of Universal Atonement and Partial
Salvation--Human Systems of Truth--Methodist Theology--Tradition and
Reason--Dr. Dale's View--No Divine Failure--Imperfection of All
Theological Systems--"Sufficient but Not Efficient"--Undeveloped
Possibilities--The Angel in the Apocalypse--Omnipotence Both in the
Physical and the Moral Realm--The Short Epoch of Time--Advance of
the Presbyterian Church in the United States--Individual
Congregations--Hardening Effects of the Narrower View--The Softening
Influence of Dreams--Divine Capacity of Suffering--Persistence of What
Is Good--Good Men Who Are Not Christians--Insanity--Blind Tom.
XII.
A FEEBLE NOTE OF WARNING.
The Creed of Eternal Torment--Do Ministers Really Believe It?--If They
Do, Why Not Say So?--No Decisive Note of Warning--Definite Missionary
Incentive Is Wanting--The Phrase, "Eternal Death," Often Used--Does It
Mean Annihilation, or Eternal Torment, or What?--Vague Reference to
Punishment Fosters Unbelief--An Age of Compromise--Professor Faulkner's
Testimony--The Idea of Restoration Would Fully Meet the
Difficulty--Honesty and Candor--Carlyle's Scathing Warning--Ultimate
Fulfilment of Prophecy--Eternal Songs.
XIII.
PROPHECIES YET TO BE FULFILLED.
Enlarging Vision--Promise to Abraham--A Host of Similar Promises--Many
of Them Not Merely National--Their Fulfilment--Not Limited by the
Short Epoch of Time--The Present Only One Part of the Divine
Administration--Why the Revelation Was Not Given Sooner--Groping in the
Twilight--Growing Illumination--A Time for Everything--Dazzle or
Enlighten--Discoveries in Science are Really Revelations--Our Slowness
in Receiving Spiritual Truth--Limitations of Great Men.
XIV.
TESTIMONY OF SCRIPTURE.
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.
XV.
TESTIMONY OF REASON.
Divine Gift of Reason--Its Proper Sphere--No Dogmatism--Is Sin An
Infinite Evil?--Infinite Penalty Impossible to Be Rendered--Justice Can
Delay--Good Cannot Perish--Testimony of Dickens--Endless Punishment
Would Increase Moral Evil--The Divine Character Never Changes--Time but
a Short Epoch--Our Capacity of Development--Salvation of Infants--The
Insane--Imperfect Christians--Their Destiny--Good Unchristian Men--Where
Will They Go?--"All Souls Are Mine"--Worth Preserving--Fate of the
Heathen--Reclaimed in the Next Life--Human Freedom Never
Destroyed--Provision for All--A Dreadful Hymn--Divine Sacrifice Not in
Vain--Bringing Good Out of Evil--Final Triumph of Goodness--Sin Is
Abnormal--Will Therefore Cease--Law of Gradual Change--Sins of the
Mind--The Race Might Easily Have Been Intercepted--Endless Torment
Cannot Be Believed--The Mind's Affinity for Truth--True Punishment Is
Reformatory--Alleged Divine Cruelty--Agony of Eternal--Ingersoll and
His Shafts of Ridicule--Incentive to Good Works--Unfathomable Divine
Love--"Joy Cometh in the Morning"
XVI.
THE CASE OP SAUL.
Divine Methods of Reclaiming Men--"The Chief of Sinners"--Changed' in a
Moment--No Violence Done to His Freedom--Yet Sovereign Power--The
Mystery of Grace--View of McCosh--Supremacy of Conscience--Sir Isaac
Newton's Wonderful Alertness of Mind--Reason and Intuition--Capturing
the Most Incorrigible--Evil Environment--Suffering a Necessary
Factor--Agony of Remorse--Eternal Hope.
XVII.
ETERNAL SEPARATIONS.
An Everlasting Pang--David and Absalom--Strained Ideas of Late Momentary
Repentance--King Solomon--King Saul--The Gracious Character of
Sympathy--George Eliot's View--A Strong Argument for Restoration--Heresy
of a Minister's Wife--A Minister's Orthodox View--Wonderful Goodness of
a Criminal--Where Will He Finally Go?--Our Very Imperfect
Friends--Glossing Over Their Faults When They Are Gone--Our Instinctive
Hope for the Worst--Restoration the True Solution--A Final Era of Joy.
XVIII.
NOT REALLY BELIEVED.
Present Enthusiasm for Missions--Former Lassitude--The Basis of
Missionary Enterprise--Supposed Damnation of the Heathen--If Really
Believed Would Drive Us to Frenzy--Minister's Monday Meeting--Pretence
Cuts the Nerve of Enthusiasm--Restoration the True Incentive--Effective
Because Reasonable--Torment Not Really Believed--The Heart Often Truer
Than the Head--Necessity for Preparatory State--Could Not Have Details
Revealed--Orthodoxy of the Torment View--Trying to Believe It--Be Not
Afraid of the Truth--Extreme Calvinists Signally Honored--The Reason
Why--Our Innate God-given Convictions--Meagre Expenditure for
Missions--Tacit Acknowledgment That Endless Suffering Is Not Believed.
XIX.
WORKING MEN AND THE CHURCH.
Efforts to Attract Working Men to the Church--Restoration Would Largely
Solve the Difficulty--Common Sense of Working-Men--Glorious Expansion of
Truth--Recasting Traditional Views--The True Basis for Unity.
XX.
THE SEEN AND THE UNSEEN.
Beauty Evolved from Chaos--Future Capacity of Motion--Gleams of the
Invisible--Changing Into the Divine Image--Crying Out for God--From
Barrenness to Beauty--The Glow of the Firefly--The Effulgent
Divinity--Universal Sense of Beauty--Sunset on the Prairie--Guardian
Angels--Death As Seen from This Side and That--Sunset on Yellowstone
River--A Drop of Dew--Reality of Heaven--The Literal and the
Figurative--The Spiritual Body--Expanding Glory of Creation--Sunset in
Dakota--Lights Dim and Clear--Christ's Unsullied Purity--A Rent in the
Cloud--An Imprisoned Lark.
XXI.
THE FINAL DAY.
Everlasting Love--Resources of Infinite Wisdom and Power--Redemption of
the Whole Race--Forecast of the Final Day--The Conquest of Love
--Christ Is Satisfied--He Is Singing with Joy--Ancient Prophecy
Fulfilled--Adoration of the Heavenly Hosts--The Saviour Crowned.
GENERAL INTRODUCTION.
The circumstances under which these pages came to be written are rather
peculiar. I am in favor of church unity, and I had thought of writing
something that would tend to bring the churches into closer harmony. I
am persuaded that their unity of doctrine is greater than is usually
supposed; I endeavored to make this apparent by citing a long list of
doctrines on which the churches tacitly agree.
But in all faithfulness I had to recognize a striking difference of
opinion when I came to speak of the doctrine of future punishment. On
this profound question I had to recognize that there are honest
differences of opinion. These could not be summarily dismissed by a
hasty yea or nay.
There are three views that are entertained, which may be expressed thus:
Extinction; Restoration; Endless Suffering. Not only do these different
views prevail among different churches; they prevail also among
individuals in all the churches. In fact, it would be hard to find a
thoughtful church of any name in which each of these views is not
represented.
While there is this diversity of view, there ought surely to be
toleration. It is a profound subject; I am very conscious of that; yet
I think there may be ultimate harmony if we are only candid enough to
lay aside all prejudice, and give the matter our serious and impartial
consideration. And surely, it is worthy of that. In my view, there is a
right conception of the matter, which if generally entertained would go
far to lift a dark shadow from the heart of the world.
For myself, I may say that I was brought up in an orthodox church that
professes to believe in endless suffering. I had not, even at a mature
age, examined that doctrine critically. In fact, I shrunk from examining
it; I think most people do who professedly accept it. It is the doctrine
of the church, and the easiest way is to assume that it is all right. If
it was formulated by our learned and pious ancestors, the usual idea is
that it's good enough for us.
A thoughtful mind, however, could not but recognize that there is a
serious difference on this question in different churches that are
admitted to be evangelical. Not only that, but there is a difference
between thoughtful men in the same church. Hence, I was led to adopt,
and to state, my own views here. The arguments that I was thus compelled
to use expanded far beyond my expectation. Then I recognized that a plea
for unity along with the advocacy of a contested vital doctrine, do not
hang well together. Moreover, the space that I felt compelled to give to
this doctrinal defense, induced me to cut it loose from my plea for
unity, and present the matter separately.
* * * * *
On this most serious question I must say that I have read but very
little. Even Dr. Farrar's standard work on "Eternal Hope" I have not
read. But I considered this to be no serious disadvantage, on the whole.
I conceived--and I think it was no undue egotism--that my own
originality and naturalness would balance in a large degree the
completeness which otherwise I might have attained. I think it is no
small advantage to see the natural working of an open mind, not warped
by other people's opinions and arguments.
But there was more than that. It is said of Christ that He is "The true
Light that lighteth every man that cometh into the world." I cannot but
think that I have had some illumination from that Source. Once in the
night season, when I wished above all things to sleep, I was kept awake,
and an idea came to me that was never in my mind before. In the morning
the idea was written down. The following night the same thing would
occur again, and again a new thought was written down. The same thing
continued for weeks, with hardly an intermission.
It did not strike me until afterwards that this might be a special,
divine illumination. Yet why should it not be, except that I was
utterly unworthy? But then I remembered that it is to "every man,"
however unworthy he may be, that this divine Light comes. So it may come
to many when they do not know it.
In this case it was not really so surprising. When we think of the Power
and Grace that are so bound up with the theory of Restoration that are
as yet so little recognized, might we not expect special, divine aid in
making known such a glorious revelation? As I have noticed elsewhere in
this treatise, neither of the two alternative theories brings anything
like such glory to Christ as the theory of Restoration. Is not this an
overwhelming argument that the theory is true?
At all events, there is now more toleration for such views than there
was some time ago. I know that many Congregational ministers hold to the
doctrine of Conditional Immortality; and there is no bar to such views
in that church. Dr. Farrar's "Eternal Hope" does him no discredit to-day
in the Episcopal Church. So with Dr. Edward White's doctrine of
Conditional Immortality. But there are some who still hold tenaciously
to the orthodox faith, and are quick to resent any departure from it.
Well do I remember a conference that was held in Dr. Parker's Tabernacle
in London several years ago. The occasion was the meeting with the Rev.
Henry Ward Beecher. The large church where we met was nearly filled with
ministers. During Mr. Beecher's talk one of these zealots for orthodoxy
flung out the inquiry, "Do you believe in everlasting punishment?"
Beecher--manly man that he was--immediately responded that he did not.
At once there was an uproar. The great majority, I believe, whether in
sympathy with Mr. Beecher or not, would have allowed the matter to pass
in respectful silence. But there was a small minority who felt bound to
stand up for orthodoxy. For a time there was great confusion. I remember
Parker's dignified protest. "Brethren," he said, "this is a Conference;
it is not an Inquisition."
Truly, it does seem strange that men should be ostracised for not
believing that the great majority of mankind is in everlasting fire!
That is really the sum and substance of their offending. It seems that
is an offense for which no greatness or goodness can atone. In the case
referred to the man who was condemned was confessedly head and shoulders
above his peers. Yet we boast of our culture and progress, and our
emancipation from medieval darkness. Truly, it would be funny, if it
were not sad.
* * * * *
On the occasion referred to I had no sympathy with Mr. Beecher's view,
nor for several years after. But the idea took hold of me about five
years ago. So far as I know, it came spontaneously; no, perhaps not
spontaneously, but as a direct suggestion from the unseen. I had been
reading nothing that would naturally lead up to it; I had no former
leanings in that direction; nor was I in contact with any person who
would suggest it. But suddenly the idea took hold of me, and pursued me
night after night with new arguments. All the time there was nothing in
my reach along this line that I could read; and I had read almost
nothing beforehand. So I sought for nothing, realizing that it might be
better to present the case solely from my own point of view.
I mention these matters in no spirit of egotism, but simply to show that
the matter occurred to me at a time unlooked for, and without any
extraneous help. If I had resorted to outside aids, I might perhaps have
made the argument more complete; but would I have made it more
convincing?
* * * * *
I am not in the habit of ventilating these views on all occasions; but
in certain cases lately there were some remarkable results. For
instance: I met a Presbyterian minister whom I knew, and we drifted into
these ideas. I said I would give him one argument for universal
salvation, and one only. When I had stated the argument he said it was
absolutely conclusive, and that there could be no such thing as
endless torment.
Lately, I met a Presbyterian D.D. on the train, and we drifted into
these questions. He argued the case strongly from the orthodox point of
view, and I defended the more liberal theory. We argued the question for
two hours. When we were at the end of our journey he frankly confessed
that he was quite with me, and that he "had gone through the mill." Yet
that D.D. is supposed to be orthodox. I believe he is one of many who
suppress their honest inner convictions.
A teacher in the Methodist body, a man of deep thought, and fine
culture, during a few minutes' conversation, endorsed several of my
views, and began to advance some of his own.
Lately, I visited a highly cultured Christian lady, who was once a
member of my congregation, and I referred casually to some of these
ideas. Thinking afterwards that I might really have done her an injury
by merely mooting such a subject, I went back the next evening, and went
into it fully. The result was that she expressed her hearty concurrence
in such views.
Cases like these convince me that the public mind is more open than it
was some time ago, and that when the matter is presented reasonably, in
many instances it will be accepted. Surely, the light of God is
beginning to shine into our gloom!
* * * * *
I suppose that the contracted view of divine love and power that
prevailed in former times was largely due to the failure of men to see
that God rules in all worlds and through all time. Because grace does
not take effect in the case of every person now and here, it was
concluded that this was a part of the divine decree; for could not God
do as it pleased Him? But now we realize that this life is not all; that
divine love and power are from everlasting to everlasting; that we see
here but "parts of His ways;" that the great redemptive scheme may be
completed in the ages to come.
* * * * *
In this treatise I have chiefly in view the great mass of people who
believe in the plain statements of Scripture, and also in reason. And I
will say this, for the sake of those who have been brought up with the
idea that the Scripture teaches eternal torment, that there are many
incorrect Scripture translations, and that these largely account for the
long persistence of the old theory. Its origin is really due to the
Roman Catholic Church, which invented it to keep its adherents in due
subjection.
It is well to note that in two of the views I have referred to there is
a degree of harmony. In the theory of Extinction and that of Restoration
there is a tacit repudiation of endless torment. That seems to be an
intuition in harmony with our highest range both of thought and feeling,
when thought and feeling are not unduly warped by tradition. The old
theory may sound orthodox; it may be consecrated by many tender
memories; but I would ask if you have thought over it seriously, and if
in your inmost soul you believe it. Then be faithful to that inner
conviction. It is the light of God. It is what Carlyle calls "the direct
Inspiration of the Almighty."
* * * * *
Pending the final solution of this great problem, I think there ought to
be enough charity to disagree, with all good will and mutual confidence.
And in all contemplated union of the churches this liberty ought to be
clearly recognized. For this question, though of tremendous importance,
is not a saving one by any means. Men, of whose goodness there can be no
question, hold different views. Truth is greater than orthodoxy, and is
sometimes to be found outside of orthodoxy. In this connection, the
words of Professor Faulkner, of Toronto University, are well worth
pondering. He says: "The fear of not being orthodox is, in my opinion,
the reason why theology is under a cloud at the present time."
Closely related to this subject, it may be opportune to quote an article
of mine that lately appeared in the "_Homiletic Review_" on the
"Doctrinal Basis of Union in Canada."
The contemplated organic union of the Presbyterian, Methodist, and
Congregational Churches in Canada has not yet been consummated. One
thing that involved some delay has been the discovery of a basis of
doctrine that would suit the three churches. At length such a basis has
been formulated. It contains one statement, however, which I am rather
surprised to see. It says that the doom of the finally impenitent will
be "eternal death," Now what does that mean? Might it not be honestly
taken to mean two very different things? Might it not be taken to mean
"eternal torment" or "eternal extinction?" The manifest ambiguity of
such a statement would seem to me highly objectionable. I quoted the
phrase to two thoughtful friends, and asked them what it meant. They
made a long pause, and said they did not know.
If the phrase has been adopted on purpose to make it the expression of
the two views referred to, such a course is surely wanting in candor and
honesty. To be sure, it is a Scriptural phrase, but inasmuch as it is
taken to express two very different views, it ought not to be adopted.
By all means be clear and simple and straightforward.
There has been too much vagueness on the part of preachers on this most
solemn theme. Lately I heard a preacher speaking of unsaved men as
"miserable failures, going out into the darkness." Now what did he mean?
Either he has no definite idea himself, or he judged it unwise to
express it. Does not such a statement as I have quoted pander directly
to infidelity?
Surely, the time has come when we ought candidly to recognize that on
this question there may be a legitimate difference of opinion. There
are men whose godliness and ability are beyond all question, who hold
diverse views on this matter. Whether it be the theory of eternal
torment or extinction or Restoration that is held, let us concede all
honor and confidence to the men who hold it. The more of that spirit we
really possess, the sooner will the divine light break upon our souls.
With regard to a basis on which conscientious men can really unite, is
it well to go so much into detail? Mere creeds will never conserve the
truth. Men will think, whether we will or no; and men will have diverse
views. Do we not put a premium on dishonesty by constructing a creed for
all details, and expecting men to subscribe to that creed? Have we not
had too much of that in the past? A noted official in the Methodist body
told me lately that he does not believe in eternal torment, but that if
it were known, he would lose his position. But eternal torment is in the
Methodist creed, and he had profest his adherence to it. It is so with
many Presbyterians. I have spoken privately with several, and not one
profest to believe in that doctrine. But we say, "Truth is mighty and
will prevail." Yes, I believe it will; but it would surely prevail
faster if we were always loyal to it. Besides, is there anything that
makes more directly for degeneracy of character than such evasion?
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