Different Processes—The Case of Saul—Changed in a Moment—No
Violence to Human Freedom—The Case of Nebuchadnezzar—Sudden or
Slow—New Illumination—Basis of Warning—An Object Lesson—Function
of Suffering.

Here I would advert to the different processes that may be used for man's redemption. We have referred to the case of Saul. His case is a typical one. It illustrates the fact that God can use means by which the most incorrigible sinner may be entirely changed in a moment; and that, without doing any violence to his freedom.

But now, take another case. It will show just as clearly that God sometimes uses means whereby the sinner is not reclaimed in a moment, but that he requires a series of years. Take the case of Nebuchadnezzar. He was driven from his throne, and excluded from the haunts of men. According to the account he "did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws."

Such was the severe discipline to which the wicked king was subjected, and subjected for a long period. But in due time the discipline had its effect. The king was reformed and restored. I suppose God could have captured him in a moment, as in the case of Saul; but He chose otherwise.

It may be asked: Whence such a difference in reclaiming these two men? They seem to have been much of the same spirit. It is said of Saul that he "breathed out threatening and slaughter against the disciples of the Lord;" and it is said of Nebuchadnezzar that he was "full of fury." It is said of Saul, too, that he witnessed against God's saints, and hounded them to their death. And it is said of Nebuchadnezzar that he cast the three faithful Hebrews into the burning fiery furnace. The main difference was, that Saul compassed the death of the saints by law; whereas Nebuchadnezzar himself was the law. In spirit and life the two men seem to have been much alike. Yet they were both reclaimed. But how? Certainly, by very different means.

As accounting for the different means so effectually used in these two cases, it may be said that they were men of different light, and hence their different treatment. Or it may be said that the world required Saul's services at once, and hence his immediate transformation; whereas the world could wait for the reformation of the king. Yet all such reasoning may be entirely beside the mark. It is a mystery profound. With our present limited outlook I think it would be wiser and more reverent to bow our heads in submission, and say, "Even so, Father; for so it seemed good in Thy sight." It seems to me that Nebuchadnezzar and Saul are typical cases of God's reformatory processes in the next life. Some of these processes may be sudden, and others more prolonged. And their severity or duration does not seem to depend on the depth of iniquity into which a man has sunk. It depends rather on his repentance. Some may require a long and severe discipline, like Nebuchadnezzar; others—possibly some of the greatest transgressors—may yield to the reformatory process without much delay. And it accords with our highest ideas of justice to believe that those who lived up to the light they had, though it were but a dim light, will experience little or no pain, except what may come of the rectifying of mistakes. Even this may be more than balanced by the illumination of new truth. But whether the needed discipline be long or short, and whether it be more or less severe, we believe it will have its due effect. Finally, all sin will be done away, and God will be all in all.

The unknown extent of suffering in the next life I think is the basis of warning for men to flee from the wrath to come. When we know that God is angry with sinners every day, we can imagine something of His wrath against sin in the next life, so long as the sin continues. In some cases this wrath may continue long, and the suffering which it entails may be severe. Certainly the divine favor will not rest on any sinner who continues alienated from God.

Is not this suffering in the future life sufficient to serve as a warning to sinners now? There is hardly any warning given by preachers at present, except a very general one which amounts almost to nothing. Preachers evidently do not believe in eternal torment. If they did, they would make that the basis of their warning, and never cease. But now that such a warning is almost never uttered, what is there to take its place? I answer, the unknown suffering of the next life, to be continued as long as sin continues.

But it may be said that such a warning would be far too mild to have any due effect. On the contrary, I venture to think it would be as effectual, and perhaps more so, than the warning of eternal torment. For this warning has always to be general. We have no definite conception of what constitutes the torment; hence men do not really believe it. Especially when it is represented as of eternal duration, the idea is entirely beyond men's imagination; and so the effect is far from proportionate to the warning.

But we can imagine something of the suffering of discipline. That comes within the scope of our imagination; yea, and of our experience, too. And when it is represented as ceasing when the desired result is secured, it commends itself to our highest ideas of benevolence, wisdom, and justice; and but for the baleful influence of tradition, would become at once credible.

If you want an example of the same principle on a smaller scale, take the case of Nebuchadnezzar to whom we referred. Was his a light punishment? Anything more dreadful it would be hard to conceive. But it was discipline; and the discipline was removed when it had accomplished its purpose. And don't you think it had a most salutary effect on the man all his days? I imagine that the same principle applies to the next life. What the discipline may be, we know not; yet we can conceive that in certain cases it may be terrible suffering. But when the desired reformation is effected, the suffering will be removed. And don't you think that the very memory of that suffering will be a wholesome object lesson to all eternity?

This is the suffering which I would have proclaimed to all men as a warning. And it can be uttered with the accent of intelligent conviction, which the warning of endless torment never can. Moreover, it is so consonant with our best instincts of necessity, justice, mercy, truth, love—that it carries men's convictions at once.

Think of this also, that for aught we know, such an object lesson may be needed to all eternity, as a warning against sin. And we can conceive that it may vary immensely in different cases. When we recognize the variety of personality that has been created, the idea dawns on us that a great variety of suffering may be required to be an effective lesson through all eternity. Some may require more; others less. And God, who knows and has ordained the mental and moral calibre of every human soul, may regulate the discipline accordingly.

It may be, therefore, that Nebuchadnezzar could have been captured in a moment, as in the case of Saul; but it may have been that such would not have been a safe proceeding. He may have required the severer discipline as a necessary object lesson to all eternity. Saul was reclaimed at once; and if we may judge from his after life, he needed no prolonged discipline; and it is probable he will need none through the endless years. Thus God may adjust his discipline to each particular case.

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And we can well believe that the sufferings passed through in time as the result of sin may be so vividly recalled in the next life that they will be a warning against sin to all eternity. When we reflect on the vividness with which we now recall events of twenty, or forty, or sixty years ago, we can well believe that with our quickened memory in eternity, the events that happened in time will stand out in vivid reality for ever.

It does not seem far-fetched then to believe that this is the special function of suffering. Such a theory goes far to explain the mystery of pain. It may really be an everlasting warning against sin; and thus the redeemed may be preserved in eternal blessedness. This is a great mystery. The very thought of it excites our wonder, and love, and praise.

I have touched here, as I have said, on a great mystery; but it will be observed that I have advanced it only as a possibility. As such, it immensely enlarges our view of the wisdom and love of the divine administration, and that not only in this life, but in the next. It also gives us a faint light on the everlasting mystery of pain. If it should turn out that suffering in its varying form and degree is really necessary as an object lesson for all eternity, we can conceive that when we see it in this light we shall be almost overwhelmed with wonder and adoration.