Part 5

I see that our friends of the Watch Tower are predicting a time of trouble such as the world has never seen; and it is to begin, they say, in about seven years. On the contrary, in an article just to hand, there is a most optimistic outlook for the uplift of society. The writer says: "It is but little more than a century ago that the church awoke to the fulness of the truth that God would have all men to be saved, and come to the knowledge of the truth." Then he goes on to forecast the reign of kindness, and good will and righteousness.

I make the quotation to show how easily, yet with what limitations, we fall into the generally expressed view that God "would have all men to be saved," while really ignoring the fact. For the writer evidently refers to the time when the church awoke to the necessity of missions; and he evidently thinks that our feeble efforts in that direction prove in a general way that God "would have all men to be saved." He takes no note of the millions and millions that have passed away without so much as hearing the joyful sound. And he is equally oblivious to the fact that millions who are living now, and other millions yet to come, will never hear the Gospel in this life. Are not these some of the "all men" whom God would save? Does it matter to Him whether they are in this world or the next? Has any one of them gone beyond the sphere of His love? We must enlarge our conception of God's own words and thoughts; they are as high as heaven is high above the earth.

I have just received a circular from a pastor of a certain congregation. It is an appeal on behalf of missions. It asks if this scheme of the church is a failure; and if not, why it is not supported. Then it goes on to say that the churches have been assessed in certain amounts, and that this particular church is far behind in raising its share. Each member is then urged to pay up.

But not a word of incentive is given. We are not told what the heathen are to be saved from, or what they are to be saved to. Surely we would like to know if they are going straight to everlasting fire if they are not converted. That is the doctrine of the church; but it does not seem expedient to express it. Why? Because it is not believed. If it were believed would there not be plenty of funds to carry the gospel to the ends of the earth? So we hang on in theory to the doctrine of eternal torment; but we do not dare, nor are we inclined, to express it. Surely it is time for a change; yes, a change to honesty and candor. If we are undecided, let us say so; the truth will prevail in due time. It is "to the upright there ariseth light in the darkness."

Nor, as I have said, does the circular give a hint or hope of what the heathen are to be saved to. There is no suggestion of "glory, honor, and immortality." Is not this altogether too vague a way of extorting money? But let it be made clear that by our efforts the worst of the heathen will be put in the way of salvation, and in many cases of possession of it, and I think there would be no lack of funds. Let it be shown that whatever there is of future suffering is on account of sin, and that it is a divine preparation for eternal joy, and the most hardened and selfish will have a worthy appeal to their liberality.

For notwithstanding all hardness and selfishness, there is deep down in the human heart a feeling of wonderful kindness for our own kith and kin. Witness the heroic efforts that are willingly made to save a fellow creature from danger or death. See the agony that is endured by the most selfish when every effort seems fruitless. Yes; we see this very plainly in the case of temporal danger or death. Would not we see the same solicitude multiplied a thousand fold if it were realized that the issues involved are eternal?

When we get to that point where these great issues can be presented as real facts, and not merely as half believed theories, I believe there would be no difficulty in raising funds for missions. And surely, it will not then be a matter of assessment, but of free will. May the glorious day be hastened!

IV.

INFINITE JUSTICE.

A Strong Argument--Universal Atonement--Infinite Justice Satisfied--A Candid Methodist Minister--Can Man Commit an Infinite Sin--Everlasting Punishment Could Never Be Endured--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 Space and Time--Operation of Grace in the Next Life--Infinite Power--Infinite Mercy--Infinite Love--Incentive to Endless Praise.

It may be said that in this argument I am not taking sufficient account of divine justice. That may be so. The fact is, that the relation of justice to the idea of universal salvation was one of the last ideas on this subject that came to my mind. But now it seems to me that in the idea of divine justice is involved one of the strongest arguments for universal salvation.

Look at the matter simply and candidly. Did not Christ die for every soul of man? All theological subtleties aside, we joyfully believe that He did. The fact is stated over and over again in Scripture, with the utmost plainness; and it is assumed in a multitude of other passages. So clearly has this come to be recognized that the American Presbyterian Church formally adopted it, and put it in their "Brief Statement" some years ago. It is also proposed for acceptance in the creed of the united churches of Canada, if that union is consummated. And despite all theories to the contrary, it is believed and preached in most if not all Evangelical Churches.

Very well. Consider what is involved in that article of our faith. If Christ really died for all, does not justice require that all will be saved! If Christ paid the debt for every sinner, will not every sinner be redeemed? How else could infinite justice be satisfied? I wish our Methodist brethern would consider this matter well. All honor to the Methodist Church for its noble testimony to the universality of the atonement. But does not universal atonement imply universal salvation? If we may speak of such things in the language of mathematics may we not say that universal salvation is the corollary of universal atonement? To this conclusion it does seem to me that we are inevitably led.

I was speaking lately to a Methodist minister of a very acute but candid mind. He put the matter in this way: Either Christ made an atonement for each one, or He did not. Did He not actually bear upon His heart the sins of the whole world? And if the whole world, then surely each one singly, so that every child of humanity may truthfully say with Paul, "He loved me, and gave Himself for me." Does not justice then demand that each one will be saved? In our present limited outlook there may be a difficulty as to how and where; but the glorious fact seems to be beyond question.

This matter is so important that I would try to make it plain from my own point of view, even if that involves some degree of repetition.

I raise the question elsewhere: Can man commit an infinite sin? Some say he can, because his sin is against God, a Being of infinite purity. If his sin then is of this infinite nature, infinite justice may demand that he suffer an infinite punishment. But being a finite being, he cannot suffer infinite punishment in quality. Therefore it is said, he must suffer it in duration. Hence the necessity of everlasting punishment. That is the argument.

But the main premise is by no means clear. It may well be doubted if man can commit an infinite sin. First; he is a finite being; and can a finite being do on infinite wrong? Further; he cannot suffer everlasting punishment. For everlasting has no end. He would never have rendered a due equivalent for his sin. When he would have suffered millions and millions of years he would be as for from rendering a due equivalent as at the beginning. Thus the demands of God's law would never be satisfied.

We have therefore to confront the idea of God inflicting a punishment that could never be rendered. In that case might not God suspend all punishment at once? For when man shall have suffered for aeons and aeons untold he would really be as far from the end as he is now. Could you think of the Infinitely Wise and Holy One pronouncing a sentence that could never be executed? Then add to the idea of Infinite Holiness and Infinite Wisdom, the idea of Infinite Power and Infinite Love, and I think you will find yourself involved in a series of contradictions which you will be glad to see dissolved as an ugly dream.

But now, supposing that man, not being infinite in his nature, cannot commit an infinite sin, is it not reasonable to think that a less punishment than an infinite one would suffice even eternal justice? Suppose, for instance, that God had cut off the first human pair when they sinned, and thus have prevented this hideous tale of mourning, lamentation, and woe, would not that suffice? For us to be debarred forever from existence and consciousness--would not that suffice? Well; the Infinite One had that alternative. But He did not resort to it. Would He not have resorted to it if He foresaw that His choice lay between eternal extinction and eternal fire, for the great majority of our race? Would the eternal joy to which He foresaw that a few of the race would attain, compensate for the eternal woe which He foresaw would be the fate of the great majority? A thousand times No. The fact that we, with our poor, limited powers, can see that there was a way of averting unutterable and everlasting woe from even one soul, is a strong argument that there is no everlasting woe. Let us beware of imputing to God that which we can see might have been honorably avoided, and that which we would shrink in horror from doing ourselves! Think this matter over seriously, and see where it will land you.

But then, what is the use of suffering at all? Surely, God foresaw that there would be a great deal of temporary suffering in this world. Why did He not prevent it?

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 God 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 God'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 passages 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 God rightfully make in the way of punishment? The penalty has been paid. Does God require it paid over again? He is a just God. 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 God 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 God 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 God 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 God 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 God 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 God.

God 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 chastisement. And the intention and effect of chastisement 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 chastisement 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 Manasseh. 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 pass 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 God, and humbled himself greatly before the God 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 Manasseh 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 Manasseh had wrought would in part survive, notwithstanding his personal reformation. So the suffering could not be penalty; but it could be chastisement. 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 God'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 chastisement. 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 God there is no limit as to time or space. 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. God 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 God'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 multitude of passages in the divine Word we know that God desires this. Not only so, but God 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 assured conviction that He died for the sins of the world. Then there will follow the joyous assurance that there is salvation for the world, to be realized either in this life or the next.

We have said that God 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 God. 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 God 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 circumstance 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.