is Christ the glory of God. But the ideas that poor slavish souls breed concerning this glory the moment the darkness begins to disperse, is quite another thing. Truth is indeed too good for men to believe; they must dilute it before they can take it; they must dilute it before they dare give it. They must make it less true before they can believe it enough to get any good of it. Unable to believe in the love of the Lord Jesus Christ, they invented a mediator in his mother, and so were able to approach a little where else they had stood away; unable to believe in the forgivingness of their father in heaven, they invented a way to be forgiven that should not demand of him so much; which might make it right for him to forgive; which should save them from having to believe downright in the tenderness of his father-heart, for that they found impossible. They thought him bound to punish for the sake of punishing, as an offset to their sin; they could not believe in clear forgiveness; that did not seem divine; it needed itself to be justified; so they invented for its justification a horrible injustice, involving all that was bad in sacrifice, even human sacrifice. They invented a satisfaction for sin which was an insult to God. He sought no satisfaction, but an obedient return to the Father. What satisfaction was needed he made himself in what he did to cause them to turn from evil and go back to him. The thing was too simple for complicated unbelief and the arguing spirit. Gladly would I help their followers to loathe such thoughts of God; but for that, they themselves must grow better men and women. While they are capable of being satisfied with them, there would be no advantage in their becoming intellectually convinced that such thoughts were wrong. I would not speak a word to persuade them of it. Success would be worthless. They would but remain what they were—children capable of thinking meanly of their father. When the heart recoils, discovering how horrible it would be to have such an unreality for God, it will begin to search about and see whether it must indeed accept such statements concerning God; it will search after a real God by whom to hold fast, a real God to deliver them from the terrible idol. It is for those thus moved that I write, not at all for the sake of disputing with those who love the lie they may not be to blame for holding; who, like the Jews of old, would cast out of their synagogue the man who doubts the genuineness of their moral caricature of God, who doubts their travesty of the grandest truth in the universe, the atonement of Jesus Christ. Of such a man they will unhesitatingly report that he does not believe in the atonement. But a lie for God is against God, and carries the sentence of death in itself.
Instead of giving their energy to do the will of God, men of power have given it to the construction of a system by which to explain why Christ must die, what were the necessities and designs of God in permitting his death; and men of power of our own day, while casting from them not a little of the good in the teaching of the Roman Church, have clung to the morally and spiritually vulgar idea of justice and satisfaction held by pagan Rome, buttressed by the Jewish notion of sacrifice, and in its very home, alas, with the mother of all the western churches! Better the reformers had kept their belief in a purgatory, and parted with what is called vicarious sacrifice!
Their system is briefly this: God is bound to punish sin, and to punish it to the uttermost. His justice requires that sin be punished. But he loves man, and does not want to punish him if he can help it. Jesus Christ says, “I will take his punishment upon me.” God accepts his offer, and lets man go unpunished—upon a condition. His justice is more than satisfied by the punishment of an infinite being instead of a world of worthless creatures. The suffering of Jesus is of greater value than that of all the generations, through endless ages, because he is infinite, pure, perfect in love and truth, being God’s own everlasting son. God’s condition with man is, that he believe in Christ’s atonement thus explained. A man must say, “I have sinned, and deserve to be tortured to all eternity. But Christ has paid my debts, by being punished instead of me. Therefore he is my Saviour. I am now bound by gratitude to him to turn away from evil.” Some would doubtless insist on his saying a good deal more, but this is enough for my purpose.
As to the justice of God requiring the punishment of the sinner, I have said enough. That the mere suffering of the sinner can be no satisfaction to justice, I have also tried to show. If the suffering of the sinner be indeed required by the justice of God, let it be administered. But what shall we say adequate to confront the base representation that it is not punishment, not the suffering of the sinner that is required, but suffering! nay, as if this were not depth enough of baseness to crown all heathenish representation of the ways of God, that the suffering of the innocent is unspeakably preferable in his eyes to that of the wicked, as a makeup for wrong done! nay, again, “in the lowest deep a lower deep,” that the suffering of the holy, the suffering of the loving, the suffering of the eternally and perfectly good, is supremely satisfactory to the pure justice of the Father of spirits! Not all the suffering that could be heaped upon the wicked could buy them a moment’s respite, so little
