Well; having disposed of the idea of eternal suffering, it remains for us to see the place and use of that which is temporary only. But here, an entirely new principle comes into view. Eternal suffering is supposed to be a vindication of justice. It could be nothing else; amendment of character is entirely out of the question. But temporary suffering is a means of reformation. Eternal suffering has no regard to reformation; it would issue in the very opposite. Evil would be itensified, and intensified forever, which is unthinkable; and still more is it unthinkable in a universe governed by a G.o.d of Wisdom and Holiness. But temporary suffering is a means for the development of character.

Here our ideas are thrown upon the twofold province of suffering. It is punitive, and it is reformatory. When we inflict it on an offender it partakes of both qualities; and sometimes it is hard to say which predominates. But more and more are we rising to the idea that punishment is mainly or wholly reformatory. Strong testimony is borne to that fact by determinate sentence. It is recognized that in all justice a man need not suffer a full equivalent for his crime. No matter what his crime has been, when there is good evidence that he has reformed, he is set free. It is felt that suffering has then achieved its highest end. In nothing that I know of is there such evidence of the upward trend of the race.

Now in G.o.d's infliction of suffering these two principles come clearly into view. What Christ suffered is mainly punitive; what we suffer Is reformatory. The matter may be clearer if we glance at these two things separately.

I have said that Christ's suffering was mainly punitive. Look at some statements of Scripture concerning it, and you will see that it was chiefly of that quality. It is said that "the Lord laid on him the iniquity of us all." That is, He took our place so intimately that He actually bore the punishment due to us. In another place it is said that "He was made a curse for us." The curse that was originally intended for us alighted upon Him. It is said that "He is the propitiation for our sins." It is said that "Christ died for us." It is said that we are "justified by His blood." It is said that "by the obedience of One"--that is obedience unto death, "shall many be made righteous." These are only a few of many pa.s.sages of similar import.

I do not overlook the fact that Christ's life and death had a moral effect as well. Certainly His life and death are the greatest example in the world; and that example has done far more to uplift the character of the world than any force brought to bear upon mankind. At the same time, the supreme meaning of His suffering is that it was punitive. He actually bore the curse for us. And we have the glorious fact repeated again and again that He did it for every soul of man. He really "satisfied divine justice."

Then what further claim can G.o.d rightfully make in the way of punishment? The penalty has been paid. Does G.o.d require it paid over again? He is a just G.o.d. He claims but one payment of the penalty. To my mind, that fact does away with all possibility of eternal punishment.

For all other suffering that G.o.d inflicts is entirely reformatory.

Whether that suffering be inflicted in this life or the life to come, the principle is the same; it is all reformatory. It may come, and often does come, as the result of sin. In the providence of G.o.d sin and suffering are closely linked together.

Wherever there is sin there is bound to be suffering, whether in this life or in the next. That has been paid in full. Christ paid the penalty for the whole race.

Whether G.o.d might have ordained some other alternative than suffering as a means of our purification, is not the point. The fact that He has ordained suffering is proof enough that it is a good appointment. I have hinted elsewhere that suffering may be a means of safeguarding us against sin to all eternity.. But this idea is advanced only as a possible solution of the mystery of pain. We go upon surer ground when we recognize suffering as one means that G.o.d has appointed for our purification. It does not come to us, or to any soul of man, as a penalty. The penalty has been paid.

But it may be said that G.o.d is angry with sin. How can He be angry with sin if the sin is actually forgiven? I answer that it is His very nature to be angry with sin, though it is forgiven. It is in opposition to His nature and His law. It is also in opposition to that development of character which He has designed for all His children. Anything which conflicts with that, excites His indignation. Hence the pains and penalties which follow in the track of sin, though the sin itself may be forgiven. When we consider that a person may be very angry with himself because of sin, though he knows that the sin is forgiven, we can understand something of the same feeling on the part of G.o.d.

G.o.d does visit the iniquity of the fathers upon the children. But is the suffering thus inflicted to be regarded as the penalty due to sin? No.

There is an amended verse in one of our old hymns in which the view seems to be taken, and I think rightly, that the atonement is not only the basis on which pardon can be righteously vouchsafed, but the very certainty of its being vouchsafed. The stanza is this:

"But never shall my soul despair Thy pardon to secure, Who knows Thine only Son has died To make my pardon sure."

The whole matter of suffering is dealt with at length in the twelfth chapter of The Hebrews. Over and over again it is described as chastening. It is not penalty. The penalty has been paid. Suffering henceforth is Fatherly chastis.e.m.e.nt. And the intention and effect of chastis.e.m.e.nt are clearly intimated. It is said that we are not to despise the chastening of the Lord; for that He chastises us for our profit, that we might be partakers of His holiness. Again it is said that chastening afterwards yields the peaceable fruits of righteousness.

That is the idea exactly. There is no word of punishment. The punishment has been endured in the sacrifice of Christ; and it is now clearly recognized that His sacrifice was offered on behalf of the whole world.

But the necessity for chastis.e.m.e.nt remains. It is one means of our spiritual development, and but for the necessity for it, it would never be inflicted. Hence Jeremiah could say, "He doth not afflict willingly, nor grieve the children of men."

An example may make this clearer. Take the case of Mana.s.seh. He was one of the worst kings of Judah. It is recorded of him that "he built altars for all the host of heaven in the two courts of the house of the Lord;"

that "he made his children to pa.s.s through the fire;" that he "made Judah and Jerusalem to do worse than the heathen;" that he "shed innocent blood very much, till he had filled Jerusalem from one end to the other." But he repented. We read that "when he was in affliction, he besought the Lord his G.o.d, and humbled himself greatly before the G.o.d of his fathers, and prayed unto him; and he was intreated of him, and heard his supplication."

Yes; but we read that "notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Mana.s.seh had provoked him withal."

Now there we have an example of the fact that a whole people was ordained to suffering in consequence of the evil wrought by one man.

Such suffering cannot be penal, for we are told very plainly that it was due to the wickedness of one person; and even he had repented and was forgiven. In that case there was no room for penalty. It would be entirely out of place. But there was room for discipline. The monstrous evil that Mana.s.seh had wrought would in part survive, notwithstanding his personal reformation. So the suffering could not be penalty; but it could be chastis.e.m.e.nt. There might be "the fierceness of great wrath,"

as we read there was; but there was love behind. The people might not have the spiritual discernment to see their suffering in that light; but we have a clearer revelation than they had; so we read that "whom the Lord loveth He chasteneth."

Even now we witness the sad spectacle of G.o.d's own people--the very people to whom we have been referring--being made a byword and a hissing among the nations. And wherefore? Because of sin? Certainly. But not as a punishment for sin, but as a necessary means of reformation. A superficial view of the case may deem it punishment; but a deeper view recognizes it as chastis.e.m.e.nt. The fundamental fact is, that Christ bore their sin, and all sin, "in His own body on the tree." Surely, justice will say that it has not to be borne again. Hence, all suffering that is now inflicted, is not inflicted as a punishment, but as a discipline. "The Lord hath laid on him the iniquity of us all." Then, "he is faithful and just to forgive us our sins." That glorious fact should settle all difficulty.

Suffering, then, is appointed solely for the uplift of character, both in this life and the next. When it has done its work--and in some cases it may take long--it will cease.

These profound questions require us to extend our outlook into the next life. And nothing can be more truly natural. For with G.o.d there is no limit as to time or s.p.a.ce. The history of our world, and of our race in this lower life, is but a span in the eternal years.

The trouble has been that men have had no idea of the operation of grace beyond this life. This is no disparagement of the limitations of able and saintly men in the past. We have simply had a growing revelation. It is no credit to us that we have larger views.

We see now that the yearnings of divine love will be satisfied. There is a harmony in this view which commends it at once to our highest conceptions of fitness. G.o.d is infinite in His being, and in His perfections. Hence His operations are not limited to the mere span of time. The outgoings of His Wisdom, and power, and love, are from everlasting to everlasting.

In my view, there is nothing that will so effectually break down sin, as a belief that all sin has been atoned for. That is G.o.d's royal way of bestowing favors. But then we need renewal. That may require a shorter or a longer process, but it will come, either in this life or the next.

In a mult.i.tude of pa.s.sages in the divine Word we know that G.o.d desires this. Not only so, but G.o.d has expressed His desire in the gift of His Son. If we had any doubt, surely that might convince us. And I believe it will convince us yet. The doctrine of a universal atonement is now generally accented. Even Calvinists have declared almost unanimously that Christ died for the whole world. And if we had not that declaration in words, we have it even more emphatically in missionary enterprise.

Still there is a remnant of the old belief that Christ died only for the sins of the elect. I believe the day is coming when there will be the a.s.sured conviction that He died for the sins of the world. Then there will follow the joyous a.s.surance that there is salvation for the world, to be realized either in this life or the next.

We have said that G.o.d desires this consumation. He has expressed that desire again and again in His Word. And He has expressed it with infinite emphasis in the gift of His Son. Men, ask yourselves this question: Can any desire of His ultimately fail? Let us never forget that "his counsel will stand, and he will do all His pleasure."

V.

HARMONY OF THE DIVINE ATTRIBUTES.

Our Limitations--Development--Our Capacity--Divine Foreknowledge--No Divine Failure--The Heathen--Unchangeable Love--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.

Since trying to see the relation of absolute Justice to the Idea of Restoration, it has struck me that it may be well to take a glance at some others of the Divine attributes, and see if they also sustain the same theory. Any theory that is really true must be in harmony with the Divine character. The trouble is, that our knowledge of all that pertains to the Infinite is necessarily limited. At the same time, if it seems that when any quality of the Divine character is contradicted or disparaged by any theory of ours, that is a strong argument that the theory is not true. But if, on the other hand, our theory is seen to glorify the Divine character, that is strong evidence that the theory is right. While well aware, then, of our limitations, in this direction, it is fair to inquire if the Divine attributes, or any of them, appear to sustain our theory.

We have dealt already with the attribute of Justice. Some have regarded that as the fundamental quality of the Divine character. I am not sure that it is so. I think Love and Wisdom are equally fundamental. In a former age the idea of Divine Justice overshadowed all other conceptions of G.o.d. But the fact that He is infinite in His being, seems to imply that He is also infinite in His perfections. So we shall give our attention for a little to the qualities of Power, of Wisdom, and of Love, and try to combine them with the idea of Justice, at which we have glanced already.

Take Divine Wisdom. That means that G.o.d knows all things. Ponder for a moment what that implies. It means that to the Eternal Mind, every event, whether it be past, present, or future, is as clear as if it were now transpiring. He knows, without any peradventure, everything that will happen throughout all eternity. And He sees every circ.u.mstance that will cause every event to transpire. Not only that, but He has the fullest knowledge of the best means to adopt to bring about any desirable end.

Such an idea is altogether too vast and high for us adequately to comprehend. At the same time, it seems to imply certain things that are beyond peradventure. G.o.d must have foreseen, for instance, that He would make man. He must have foreseen, too, that man would fall. He foresaw, also, and arranged, the great scheme of Redemption. But He must have known with the utmost certainty that millions and millions of the human race would pa.s.s out of this life without once hearing the joyful sound.

And because they did not know it, if annihilation or torment is true, He knew that He would utterly extinguish them, or consign them to everlasting fire!

Now, can you think of a Being of Infinite Wisdom doing either? Apart altogether from the idea of Love, could you think of Infinite Wisdom acting in this way? Would you not think it as a most horrid stigma on human wisdom, and infinitely more so on Divine? To think that G.o.d made the human race, at the same time knowing well that the vast majority of the race would come to such an end--an end which they could not forsee nor prevent! Is that the way Infinite Wisdom would act? The idea seems almost blasphemy. Yet that is what you must believe if you accept the idea either of annihilation or of endless torment.

More than that. Consider that the Creator endows every one of the race with mental powers of almost infinite expansion; yea, better still, with moral powers and affections akin to those of the angels. Then consider that in the case of most, these divine powers were to be extinguished, and that the unfortunate beings who had been endowed with them were to pa.s.s back into nonent.i.ty, or be cast into everlasting torment. In the one case there would be utter abortion; in the other, there would be everlasting development of evil. Could you conceive of anything more unworthy of Eternal Wisdom?

Still more. G.o.d foresaw and arranged the great scheme of Redemption.

That it was to be available for the whole race was divinely intended. We are told again and again that G.o.d gave His Son for the world. It is said that He "tasted death for every man." But G.o.d did not take means to apply it to every man in this life. He could easily have done so. He could have sent His angels to proclaim to men the good news of salvation. Such an idea is not so far-fetched as at first sight it may appear. We follow the same principle when we send missionaries to the heathen. Oceans were formerly almost impa.s.sable. There is still more or less risk, both from the voyage and the climate and the hostility of savages. We may well suppose that angels could pa.s.s more easily from star to star than that man can pa.s.s from continent to continent. And all the savagery of evil men could have no effect on angels.

Why, then, did He not send them? He must have foreseen that men would fail in giving the Gospel to the heathen. But was the eternal destiny of the great majority of our race to depend on the whim of men? If G.o.d provided salvation for the heathen, would He not convey it to them in some way? Evidently, He has not done so in this life. Do we not begin, then, to see that there must be some other time, or some other means, of effecting His purposes? For "His purpose will stand, and he will do all his pleasure."

And when we consider the eternity of His being, and of our own, nothing is more reasonable than that He has ordained a fitting opportunity beyond the boundary of time. Let us only rid ourselves of our insular, contracted ideas, and we will see how worthy of the Infinite Wisdom is such a scheme of grace.

Then there is another consideration. G.o.d loves every soul of man. And every man was endowed with a capacity of worshipping Him, and of having communion with Him to all eternity. If any failed from any cause whatever to rise to this great experience, would not G.o.d's own happiness be curtailed?

I know that it has been an orthodox doctrine that G.o.d cannot suffer. I have long had my doubts of it. To be sure, we read that He is "without variableness or shadow of turning." Does not that apply to His character? In that respect He is absolutely unchangeable. It is no infringement of that great truth to believe that He can suffer. I spoke of this matter lately to a minister of profound mind. He replied: "I would not think much of Him if He could not suffer."

I have even thought that in the incarnation and death of Christ, the Father suffered equally with the Son. It is a great mystery; I do not press it. But my thought has been that there was such infinite sympathy between them that the Father actually suffered as much as the Son. If a child is sick, does not the mother suffer as much as the child? And do we not all suffer if our children are in pain? Now, we inherit as much of the Divine nature as is possible to be communicated to human nature.

The root of such suffering is love. And is not G.o.d's love for His children infinitely greater than ours? Therefore, would not His happiness be curtailed by seeing His children in pain? We know that "He doth not afflict willingly, nor grieve the children of men." Can He, then, contemplate with changeless equanimity the wickedness and final suffering of the great majority of our race? So far as I know, there is no such idea in Scripture; and it is certainly not suggested by our own human nature in its highest development.

Now, can it be supposed that the sin of puny man will finally impair the happiness of G.o.d? It may for a time; but Divine Love will win; G.o.d will be all in all. Surely it accords with our highest reason to believe that His happiness will not finally be lessened. There is a manifest and eternal unfitness in such a supposition. The Divine Wisdom that rules in all worlds will surely make it impossible.

Think next of Divine Power. Now with regard to this attribute, there is one thing to be recognized; but it is not self-evident. It is this: that G.o.d is omnipotent in the moral realm, as in the physical. This may be disputed. It will be freely granted that in the physical world G.o.d has all power. But in the moral sphere, is not even divine power limited by our free will?