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.

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. God 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 pass 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 God 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 pass back into nonentity, 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. God 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 God gave His Son for the world. It is said that He "tasted death for every man." But God 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 impassable. 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 pass more easily from star to star than that man can pass 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 God 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. God 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 God's own happiness be curtailed?

I know that it has been an orthodox doctrine that God 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 God'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 God? It may for a time; but Divine Love will win; God 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 God is omnipotent in the moral realm, as in the physical. This may be disputed. It will be freely granted that in the physical world God has all power. But in the moral sphere, is not even divine power limited by our free will?

Now, I do not intend to go into the metaphysics of the matter. That would perhaps but involve us in deeper mystery. I think the question will be clearer if we take one example. It is that of Saul of Tarsus, on the occasion of his conversion. He was changed in a moment by omnipotent power. So radical was the change that from being "the chief of sinners" he became the chief of saints. Nothing short of omnipotent power could effect such a change.

But at the same time, was not Saul a free agent? Afterwards, when referring to this wonderful experience, he says: "I was not disobedient to the heavenly vision." Surely, that implies freedom. Yet while he was free, divine power constrained him. Such a mystery no man can understand.

Could Saul have withstood the change? I reverently say that I do not know. If Paul, in the time of his great inlightenment, had been asked if he could have withstood it, I can imagine that he would have said that he did not know, and did not want to know. Even if he were asked the same question to-day, I can believe that he would still give the same answer.

Such is the mystery of the operation of the Divine Spirit. We are really "made willing in the day of His power." What a wonderful expression that is of the union of divine coercion and human freedom! I doubt if all the metaphysics of the schools will ever get beyond it.

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But now, looking at the matter in this light, what wonderful operations of grace are opened up to our faith! The power that redeemed Saul can surely redeem the worst of mankind, while yet conserving their moral liberty. And surely divine love will incline God to take such action. O yes; Divine Love, and Divine Wisdom, come in here to act in concert with Divine Power. O, the depths of the riches both of the Wisdom and Knowledge—and surely, we may add the Love—of God!

To be sure, it may be asked, "Why does nor God put forth such redeeming power in this life?" There may be good reasons why, but we must beware of intruding into divine mysteries. We might as well ask, Why did not God interfere sooner in the case of Saul? When we think of the havoc he was making of the church, and the suffering he was inflicting on God's own saints, we might ask, Why was he permitted to run such an evil course so long? Both questions are of the same order; and we could point to ten thousand more. In all such cases we can but reverently say, "Secret things belong unto the Lord." "Even so. Father; for so it seemed good in thy sight."

We have already anticipated the general operation of divine Love in the next life. But now let us look at the matter more particularly.

We have always to remember that we are God's own children, not in name only, but in the most real sense. The mere fact that we are transferred to another world, implies only a change of location and of surroundings; possibly a very slight change in locality when we consider the amazing amplitude of creation. Surely, a mere change of locality can make no change in everlasting love! In that thought, if we see no farther, is there not enough to stimulate eternal hope?

But then, think that God has made the Sacrifice of all sacrifices of giving His Son for our salvation. We can never fathom that mystery of Love Divine. Now, if he made this Sacrifice for only a part of mankind, as we formerly taught, we would be constrained to think of His Love as being limited and partial. In that case, we could think it possible that He might consign all the rest of our race to eternal torture with the utmost complacence. But when we realize that He loved the whole of mankind, and that the Sacrifice was made for the whole of mankind, are we not forced to the conclusion that all mankind will be saved?

For that Love is as intense as it is universal. Yes; think of its intensity, as well as its scope. Surely, such Divine Love will attain its end. All the methods that Divine Wisdom sees to be necessary will be used, so that Divine Love will not fail. This looks like the completeness we would expect from Divine plans and purposes. Anything less would seem like a failure of Him who is Eternal Love as well as Eternal Wisdom.

Think over this matter reverently, and I believe you will arrive at the conclusion we are trying to recommend. When we realize that Infinite Love is changeless, and that it is united with Infinite Power, and Infinite Wisdom, as well as with Infinite Justice, we cannot but believe that it will have the victory. O, yes; we believe that the present abnormal conditions will be done away with; that grace will triumph over sin; that suffering will disappear; that all the ransomed of the Lord shall yet come to Zion with songs!