Chapter 25

Again, the same reasoning will apply to the _time during which the offer of mercy shall be extended_. If it is purely optional with God, whether He will pardon my sin at all, it is also purely optional with Him to fix the limits within which He will exercise the act of pardon. Should He tell me, that if I would confess and forsake my sins to-day, He would blot them out forever, but that the gracious offer should be withdrawn tomorrow, what conceivable ground of complaint could I discover? He is under no necessity of extending the pardon at this moment, and neither is He at the next, or any future one. Mercy is grace, and not debt. Now it has pleased God, to limit the period during which the work of Redemption shall go on. There is a point of time, for every sinful man, at which "there remaineth no more sacrifice for sin" (Heb. x. 26). The period of Redemption is confined to earth and time; and unless the sinner exercises repentance towards God and faith in the Lord Jesus Christ, before his spirit returns to God who gave it, there is no redemption for him through eternal ages. This fact we know by the declaration and testimony of God; in the same manner that we know that God will exercise mercy at all, and upon any conditions whatever. We have seen that we cannot establish the fact that the Deity will forgive sin, by any _a priori_ reasoning, but know it only because He has spoken a word to this effect, and given the world His promise to be gracious and merciful, In like manner, we do not establish the fact that there will be no second offer of forgiveness, in the future world, by any process of reasoning from the nature of the case, or the necessity of things. We are willing to concede to the objector, that for aught that we can see the Holy Ghost is as able to take of the things of Christ, and show them to a guilty soul, in the next world, as He is in this. So far as almighty power is concerned, the Divine Spirit could convince men of sin, and righteousness, and judgment, and incline them to repentance and faith, in eternity as well as in time. And it is equally true, that the Divine Spirit could have prevented the origin of sin itself, and the fall of Adam, with the untold woes that proceed therefrom. But it is not a question of power. It is a question of _intention_, of _determination_, and of _testimony_ upon the part of God. And He has distinctly declared in the written Revelation, that it is His intention to limit the converting and saving influences of His Spirit to time and earth. He tells the whole world unequivocally, that His spirit shall not always strive with man, and that the day of judgment which occurs at the end of this Dispensation of grace, is not a day of pardon but of doom. Christ's description of the scenes that will close up this Redemptive Economy,--the throne, the opened books, the sheep on the right hand and the goats on the left hand, the words of the Judge: "Come ye blessed, depart ye cursed,"--proves beyond controversy that "_now_ is the accepted time, and _now_ is the day of salvation." The utterance of our Redeeming God, by His servant David, is: "_To-day_ if ye will hear His voice harden not your hearts." St. Paul, in the Epistle to the Hebrews, informs the world, that as God sware that those Israelites who did not believe and obey His servant Moses, during their wanderings in the desert, should not enter the earthly Canaan, so those, in any age and generation of men, who do not believe and obey His Son Jesus Christ, during their earthly pilgrimage, shall, by the same Divine oath, be shut out of the eternal rest that remaineth for the people of God (Hebrews iii. 7-19). Unbelieving men, in eternity, will be deprived of the benefits of Christ's redemption, by the _oath_, the solemn _decision_, the judicial _determination_ of God. For, this exercise of mercy, of which we are speaking, is not a matter of course, and of necessity, and which therefore continues forever and forever. It is optional. God is entirely at liberty to pardon, or not to pardon. And He is entirely at liberty to say when, and how, and _how long_ the offer of pardon shall be extended. He had the power to carry the whole body of the people of Israel over Jordan, into the promised land, but He sware that those who proved refractory, and disobedient, during a _certain definite period of time_, should never enter Canaan. And, by His apostle, He informs all the generations of men, that the same principle will govern Him in respect to the entrance into the heavenly Canaan. The limiting of the offer of salvation to this life is not founded upon any necessity in the Divine Nature, but, like the offer of salvation itself, depends upon the sovereign pleasure and determination of God. That pleasure, and that determination, have been distinctly made known in the Scriptures. We know as clearly as we know anything revealed in the Bible, that God has decided to pardon here in time, and not to pardon in eternity. He has drawn a line between the present period, during which He makes salvation possible to man, and the future period, when He will not make it possible. And He had a right to draw that line, because mercy from first to last is the optional, and not the obligated agency of the Supreme Being.

Therefore, _fear_ lest, a promise being left us of entering into His rest, any of you should seem to come short of it. For unto you is the gospel preached, as well as unto those Israelites; but the word, did not profit them, not being mixed with faith in them that heard it. Neither will it profit you, unless it is mixed with faith. God limiteth a certain day, saying in David, "_To-day_, after so long a time,"--after these many years of hearing and neglecting the offer of forgiveness,--"_to-day_, if ye will hear His voice, harden not your hearts." Labor, therefore, _now_, to enter into that rest, lest any man fall, after the same example of unbelief, with those Israelites whom the oath of God shut out of both the earthly and the heavenly Canaan.

[Footnote 1: Compare, also, the very full announcement of mercy as a Divine attribute that was to be exercised, in Exodus xxxiv. 6, 7.

This is the more noteworthy, as it occurs in connection with the giving of the law.]

[Footnote 2: Their creed lives in the satire of YOUNG (Universal Passion. Satire VI.),--as full of sense, truth, and pungency now, as it was one hundred years ago.

"From atheists far, they steadfastly believe God is, and is Almighty--to _forgive_. His other excellence they'll not dispute; But mercy, sure, is His chief attribute. Shall pleasures of a short duration chain A lady's soul in everlasting pain? Will the great Author us poor worms destroy, For now and then a sip of transient joy? No, He's forever in a smiling mood; He's like themselves; or how could He be good? And they blaspheme, who blacker schemes suppose. Devoutly, thus, Jehovah they depose, The Pure! the Just! and set up in His stead, A deity that's perfectly well-bred."]

[Footnote 3: Plutarch supposes a form of punishment in the future world that is disciplinary. If it accomplishes its purpose, the soul goes into Elysium,--a doctrine like that of purgatory in the Papal scheme. But in case the person proves incorrigible, his suffering is _endless_. He represents an individual as having been restored to life, and giving an account of what he had seen. Among other things, he "informed his friend, how that Adrastia, the daughter of Jupiter and Necessity, was seated in the highest place of all, to punish all manner of crimes and enormities, and that in the whole number of the wicked and ungodly there never was any one, whether great or little, high or low, rich or poor, that could ever by force or cunning escape the severe lashes of her rigor. But as there are three sorts of punishment, so there are three several Furies, or female ministers of justice, and to every one of these belongs a peculiar office and degree of punishment. The first of these was called [Greek: Poinae] or _Pain_; whose executions are swift and speedy upon those that are presently to receive bodily punishment in this life, and which she manages after a more gentle manner, omitting the correction of slight offences, which need but little expiation. But if the cure of impiety require a greater labor, the Deity delivers those, after death, to [Greek: Dikae] or _Vengeance_. But when Vengeance has given them over as altogether _incurable_, then the third and most severe of all Adrastia's ministers, [Greek: 'Erinys] or _Fury_, takes them in hand, and after she has chased and coursed them from one place to another, flying yet not knowing where to fly for shelter and relief, plagued and tormented with a thousand miseries, she plunges them headlong into an invisible abyss, the hideousness of which no tongue can express." PLUTARCH: Morals, Vol. IV. p. 210. Ed. 1694. PLATO (Gorgias 525. c.d. Ed. Bip. IV. 169) represents Socrates as teaching that those who "have committed the most extreme wickedness, and have become incurable through such crimes, are made an example to others, and suffer _forever_ ([Greek: paschontas ton aei chronon]) the greatest, most agonizing, and most dreadful punishment." And Socrates adds that "Homer (Odyssey xi. 575) also bears witness to this; for he represents kings and potentates, Tantalus, Sysiphus, and Tityus, as being tormented _forever_ in Hades" ([Greek: en adon ton aei chronon timoronmenos]).-In the Aztec or Mexican theology, "the wicked, comprehending the greater part of mankind, were to expiate their sin in a place of everlasting darkness." PRESCOTT: Conquest of Mexico, Vol. I. p. 62.]

[Footnote 4: It may be objected, at this point, that mercy also is a necessary attribute in God, like justice itself,--that it necessarily belongs to the nature of a perfect Being, and therefore might be inferred _a priori_ by the pagan, like other attributes. This is true; but the objection overlooks the distinction between the _existence_ of an attribute and its _exercise_. Omnipotence necessarily belongs to the idea of the Supreme Being, but it does not follow that it must necessarily be _exerted_ in act. Because God is able to create the universe of matter and mind, it does not follow that he _must_ create it. The doctrine of the necessity of creation, though held in a few instances by theists who seem not to have discerned its logical consequences, is virtually pantheistic. Had God been pleased to dwell forever in the self-sufficiency of His Trinity, and never called the Finite into existence from nothing, He might have done so, and He would still have been omnipotent and "blessed forever." In like manner, the attribute of mercy might exist in God, and yet not be exerted. Had He been pleased to treat the human race as He did the fallen angels, He was perfectly at liberty to do so, and the number and quality of his immanent attributes would have been the same that they are now. But justice is an attribute which not only exists of necessity, but must be _exercised_ of necessity; because not to exercise it would be injustice.-For a fuller exposition of the nature of justice, see SHEDD: Discourses and Essays, pp. 291-300.]

CHRISTIANITY REQUIRES THE TEMPER OF CHILDHOOD.

MARK x. 15.--"Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein."

These words of our Lord are very positive and emphatic, and will, therefore, receive a serious attention from every one who is anxious concerning his future destiny beyond the grave. For, they mention an indispensable requisite in order to an entrance into eternal life. "Whosoever shall not receive the kingdom of God as a little child, he _shall not_ enter therein."

The occasion of their utterance is interesting, and brings to view a beautiful feature in the perfect character of Jesus Christ. The Redeemer was deeply interested in every age and condition of man. All classes shared in His benevolent affection, and all may equally partake of the rich blessings that flow from it. But childhood and youth seem to have had a special attraction for Him. The Evangelist is careful to inform us, that He took little children in His arms, and that beholding an amiable young man He loved him,--a gush of feeling went out towards him. It was because Christ was a perfect man, as well as the infinite God, that such a feeling dwelt in His breast. For, there has never been an uncommonly fair and excellent human character, in which tenderness and affinity for childhood has not been a quality, and a quality, too, that was no small part of the fairness and excellence. The best definition that has yet been given of genius itself is, that it is the carrying of the feelings of childhood onward into the thoughts and aspirations of manhood. He who is not attracted by the ingenuousness, and trustfulness, and simplicity, of the first period of human life, is certainly wanting in the finest and most delicate elements of nature, and character. Those who have been coarse and brutish, those who have been selfish and ambitious, those who have been the pests and scourges of the world, have had no sympathy with youth. Though once young themselves, they have been those in whom the gentle and generous emotions of the morning of life have died out. That man may become hardhearted, skeptical and sensual, a hater of his kind, a hater of all that is holy and good, he must divest himself entirely of the fresh and ingenuous feeling of early boyhood, and receive in its place that malign and soured feeling which is the growth, and sign, of a selfish and disingenuous life. It is related of Voltaire,--a man in whom evil dwelt in its purest and most defecated essence,--that he had no sympathy with the child, and that the children uniformly shrank from that sinister eye in which the eagle and the reptile were so strangely blended.

Our Saviour, as a perfect man, then, possessed this trait, and it often showed itself in His intercourse with men. As an omniscient Being, He indeed looked with profound interest, upon the dawning life of the human spirit as it manifests itself in childhood. For He knew as no finite being can, the marvellous powers that sleep in the soul of the young child; the great affections which are to be the foundation of eternal bliss, or eternal pain, that exist in embryo within; the mysterious ideas that lie in germ far down in its lowest depths,--He knew, as no finite creature is able, what is in the child, as well as in the man, and therefore was interested in its being and its well-being. But besides this, by virtue of His perfect humanity, He was attracted by those peculiar traits which are seen in the earlier years of human life. He loved the artlessness and gentleness, the sense of dependence, the implicit trust, the absence of ostentation and ambition, the unconscious modesty, in one word, the _child-likeness_ of the child.

Knowing this characteristic of the Redeemer, certain parents brought their young children to Him, as the Evangelist informs us, "that He should touch them;" either believing that there was a healthful virtue, connected with the touch of Him who healed the sick and gave life to the dead, that would be of benefit to them; or, it may be, with more elevated conceptions of Christ's person, and more spiritual desires respecting the welfare of their offspring, believing that the blessing (which was symbolized by the touch and laying on of hands) of so exalted a Being would be of greater worth than mere health of body. The disciples, thinking that mere children were not worthy of the regards of their Master, rebuked the anxious and affectionate parents. "But,"--continues the narrative,--"when Jesus saw it he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God;" and then immediately explained what He meant by this last assertion, which is so often misunderstood and misapplied, by adding, in the words of the text, "Verily I say unto you, whosoever shall not _receive the kingdom of God as a little child"_ that is with a child-like spirit, "he shall not enter therein." For our Lord does not here lay down a doctrinal position, and affirm the moral innocence of childhood. He does not mark off and discriminate the children as sinless, from their parents as sinful, as if the two classes did not belong to the same race of beings, and were not involved in the same apostasy and condemnation. He merely sets childhood and manhood over-against each other as two distinct stages of human life, each possessing peculiar traits and tempers, and affirms that it is the meek spirit of childhood, and not the proud spirit of manhood, that welcomes and appropriates the Christian salvation. He is only contrasting the general attitude of a child, with the general attitude of a man. He merely affirms that the _trustful_ and _believing_ temper of childhood, as compared with the _self-reliant_ and _skeptical_ temper of manhood, is the temper by which both the child and the man are to receive the blessings of the gospel which both of them equally need.

The kingdom of God is represented in the New Testament, sometimes as subjective, and sometimes as objective; sometimes as within the soul of man, and sometimes as up in the skies. Our text combines both representations; for, it speaks of a man's "receiving" the kingdom of God, and of a man's "entering" the kingdom of God; of the coming of heaven into a soul, and of the going of a soul into heaven. In other passages, one or the other representation appears alone. "The kingdom of God,"--says our Lord to the Pharisees,--"cometh not with observation. Neither shall they say, Lo here, or lo there: for behold the kingdom of God is within you." The apostle Paul, upon arriving at Rome, invited the resident Jews to discuss the subject of Christianity with him. "And when they had appointed him a day, there came many to him into his lodging, to whom he expounded and testified the kingdom of God,"--to whom he explained the nature of the Christian religion,--"persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from, morning till evening." The same apostle teaches the Romans, that "the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost;" and tells the Corinthians, that "the kingdom of God is not in word, but in power." In all these instances, the subjective signification prevails, and the kingdom of God is simply a system of truth, or a state of the heart. And all are familiar with the sentiment, that heaven is a state, as well as a place. All understand that one half of heaven is in the human heart itself; and, that if this half be wanting, the other half is useless,--as the half of a thing generally is. Isaac Walton remarks of the devout Sibbs:

"Of this blest man, let this just praise be given, Heaven was in him, before he was in heaven."

It is only because that in the eternal world the imperfect righteousness of the renewed man is perfected, and the peace of the anxious soul becomes total, and the joy that is so rare and faint in the Christian experience here upon earth becomes the very element of life and action,--it is only because eternity _completes_ the excellence of the Christian (but does not begin it), that heaven, as a place of perfect holiness and happiness, is said to be in the future life, and we are commanded to seek a better country even a heavenly. But, because this is so, let no one lose sight of the other side of the great truth, and forget that man must "receive" the kingdom as well as "enter" it. Without the right state of heart, without the mental correspondent to heaven, that beautiful and happy region on high will, like any and every other place, be a hell, instead of a paradise.[1] A distinguished writer represents one of his characters as leaving the Old World, and seeking happiness in the New, supposing that change of place and outward circumstances could cure a restless mind. He found no rest by the change; and in view of his disappointment says: "I will return, and in my ancestral home, amid my paternal fields, among my own people, I will say, _Here, or nowhere_, is America."[2] In like manner, must the Christian seek happiness in present peace and joy in the Holy Ghost, and must here in this life strive after the righteousness that brings tranquillity. Though he may look forward with aspiration to the new heavens and the new earth wherein dwelleth a _perfected_ righteousness, yet he must remember that his holiness and happiness there is merely an expansion of his holiness and happiness here. He must seek to "receive" the kingdom of God, as well as to "enter" it; and when tempted to relax his efforts, and to let down his watch, because the future life will not oppose so many obstacles to spirituality as this, and will bring a more perfect enjoyment with it, he should say to himself: "Be holy now, be happy here. _Here, or nowhere_, is heaven."

Such being the nature of the kingdom of God, we are now brought up to the discussion of the subject of the text, and are prepared to consider: _In what respects, the kingdom of God requires the temper of a child as distinguished from the temper of a man, in order to receive it, and in order to enter it_.

The kingdom of God, considered as a kingdom that is within the soul, is tantamount to religion. To receive this kingdom, then, is equivalent to receiving religion into the heart, so that the character shall be formed by it, and the future destiny be decided by it. What, then, is the religion that is to be received? We answer that it is the religion that is needed. But, the religion that is needed by a sinful man is very different from the religion that is adapted to a holy angel. He who has never sinned is already in direct and blessed relations with God, and needs only to drink in the overflowing and everflowing stream of purity and pleasure. Such a spirit requires a religion of only two doctrines: First, that there is a God; and, secondly, that He ought to be loved supremely and obeyed perfectly. This is the entire theology of the angels, and it is enough for them. They know nothing of sin in their personal experience, and consequently they require in their religion, none of those doctrines, and none of those provisions, which are adapted to the needs of sinners.