A Theodicy, or, Vindication of the Divine Glory Part 18

We do not place human beings and brutes in the same rank, except in so far as both are sensitive creatures, and consequently susceptible of pleasure and pain. In this particular, the Creator himself has, to a certain extent, placed them in the same rank, and it is useless to cry out against his appointment. He will not listen to our talk about "the dignity of human beings." He will still leave us, in so far as bodily pain and death are concerned, in the same rank with mere animals. This single point of resemblance between animals and human beings is all that our argument requires; and the _fact_ that animals do suffer pain and death cannot be denied, or swept away by declamation. Let this fact be fairly and openly met, and not merely evaded. Let it be shown how the suffering of mere animals may be reconciled with the infinite goodness of G.o.d, and we will undertake to show how the suffering of guiltless "human beings" may be reconciled with it. Nay, we will undertake to show that the suffering of infants may be reconciled with the divine goodness, on the same, and also on still higher, grounds. We will place their sufferings on a more solid and a more definite foundation, than upon such vague and misty a.s.sertions as that they "suffer with reference to a moral law."

We do not cut off infants from their relation to Adam; nor could we, if we desired to do so, cut them off from their relation to the animal nature which G.o.d has given them. It may be a very humiliating thought, it is true, that _human beings_ should ever eat like mere animals, or sleep like mere animals, or suffer like mere animals; but yet we cannot see how any rebellion against so humiliating a thought can possibly alter the fact. We do not deny, indeed, that a theologian may eat, and sleep, and suffer on higher principles than mere animals do; but we seriously doubt if infants ever eat, or sleep, or suffer on any higher principles. It may shock the "n.o.ble sensibilities" of man that dear little infants should suffer as _brutes_ do, especially when the term _brutes_ is so strongly emphasized; but how it can relieve the case to have the poor little creatures arraigned at the bar of divine justice, and condemned to suffer as malefactors and criminals do, is more than we can possibly comprehend. To have them thus arraigned, condemned, and punished as criminals, may dignify their sufferings, and render them more worthy of the rank of human beings; but this is a dignity to which, we trust, they will never aspire.

If we are not mistaken, then, the theory for which we contend is "not the worst of all theories," nor "the most revolting to the n.o.blest sensibilities of man." It is a worse theory to suppose, with Edwards, that they may be arraigned and banished into "eternal misery" for a sin they have not committed, or the possession of a nature they could not possibly have avoided possessing. It is better, we say, to rank the human race "for a time," "during the interesting period of infancy," even with mere animals, than to rank them with the devil and his angels. But, in truth, we rank them with neither; we simply leave them where G.o.d hath placed them, as a connecting link between the animal and the angelic natures.

But we may produce many instances of suffering among human beings, which are not a punishment for sin. We might refer to the feeling of compa.s.sion, which is always painful, and sometimes wrings the heart with the most exquisite agony; and yet this was not planted in our bosom as a punishment for sin, but, as Bishop Butler has shown,(188) it was ordained by a G.o.d of mercy, to teach us a lesson of mercy, and lead us to mitigate the manifold miseries of man's estate. We might also refer to an indignation against crime, which, as the same profound thinker has shown in his sermon on resentment, was planted in our natures, not to punish the subject of it, but to insure the punishment of others, that is, of criminals; and thereby to preserve the good order and well-being of the world. This sense of wrong, of injustice, of outrage, by which the soul is so often tortured, is not designed to punish the subject of it, but to promote the happiness and virtue of mankind. We might refer to these, and many other things of the same kind, but it is not necessary to dwell upon particular instances; for the principle against which we contend may be more directly refuted by an appeal to reason, and to the very authors by whom it is advocated; for, although it is adopted by them, and seems plausible at first view, it is often lost sight of when they lose sight of their system, and they give utterance to another principle more in accordance with the voice of nature.

It is evident, that if the government of G.o.d requires that no suffering should be inflicted, except as a punishment for sin, then his perfect moral government requires that the punishment should, in all cases, be exactly proportioned to the demerit of those upon whom it falls.

For, as Butler truly says, "Moral government consists in rewarding the righteous and punis.h.i.+ng the wicked; in rendering to men according to their actions, considered as good or evil. And the perfection of moral government consists in doing this, with regard to all intelligent creatures, in exact proportion to their personal merits and demerits."(189) This will not be denied. Hence, if suffering is distributed by G.o.d as a punishment for sin in all cases, as Calvin and his followers a.s.sert, then it must, on the same principle, be distributed according to the demerit of men. But is this the case? Does this necessary consequence of this principle agree with fact? If so, then every vile deed, every wicked outrage, committed by man, should be regarded as an instrument of divine justice, and deserved by those upon whom they fall.

The inquisition itself, with all its unuttered and unutterable horrors, should be regarded, not merely as an exhibition of human wickedness and wrath, but also as an engine of divine justice, to crush the martyr on its wheels, because he refuses to lie to his own soul and to his G.o.d? Nature itself recoils from such a conclusion. Not one of the writers in question would adopt it. Hence, they should not advocate a principle from which it necessarily flows.

Indeed, they all argue the necessity of a future state of retribution, from the unequal distribution of natural good and evil in this life. But Lord Bolingbroke has refuted this argument by reasoning from their own principles. He insists that such is the justice of G.o.d, that there can be no suffering or natural evil in this life, except such as is proportioned to the demerits of men; and hence he rejects the argument from the apparent unequal distribution of pleasure and pain in this world in favour of the reality of a future judgment. He resents the imputation that G.o.d could ever permit any suffering which is not deserved, as warmly as it is resented by Dr. d.i.c.k himself, and proclaims it to be dishonourable to G.o.d.

All rewards and punishments, says he, are equal and just in this life; and to say otherwise, is to take an atheistical view of the divine character.

Learned divines proceed on the same principle, as we have seen, when they contend for the imputation of sin; but they forget and overlook it, when they come to prove the future judgment to the infidel. Thus, in their zeal to establish their own peculiar dogmas, they place themselves and their cause in the power of the infidel.

But if suffering be not always inflicted, under the administration of G.o.d, as a punishment for sin, for what other end is it inflicted? We answer, it is inflicted for these ends: 1. Even when it is inflicted as a punishment for sin, this is not the only end, or final cause of its infliction. It is also intended to deter others from the commission of evil, and preserve the order of the world. 2. In some instances, nay, in very many instances, it is intended to discipline and form the mind to virtue. As Bishop Butler well says, even while vindicating the moral government of the world: "It is not pretended but that, in the natural course of things, happiness and misery appear to be distributed by other rules, than only the personal merit and demerit of character. They may sometimes be distributed by way of mere discipline." And in his profound chapter on a "State of probation, as intended for moral discipline and improvement," he shows that they are actually distributed for this purpose. 3. The unavoidable evils of this life, which are not brought upon us by our faults, are intended to serve as a foil to set off the blessedness of eternity. Our present light afflictions are intended, not merely to work out for us an exceeding and eternal weight of glory, but also to heighten our sense and enjoyment of it by a recollection of the miseries experienced in this life. They are intended to form but a short and discordant prelude to an everlasting harmony. If they should not prove so in fact, the fault will be our own, without the least impeachment of the beneficent design of the great Author and Ruler of the universe.

On these grounds, especially on the first two, we must justify all the natural evil in the world. In regard to the second, Bishop Butler says: "Allurements to what is wrong; difficulties in the discharge of our duties; our not being able to act a uniform right part without some thought and care; and the opportunities we have, or imagine we have, of avoiding what we dislike, or obtaining what we desire, by unlawful means, when we either cannot do it at all, or at least not so easily, by lawful ones; these things, that is, _the snares and temptations of vice, are what render the present world peculiarly fit to be a state of discipline to those who will preserve their integrity_; because they render being upon our guard, resolution, and the denial of our pa.s.sions, necessary to that end." Thus, the temptations by which we are surrounded, the allurements of those pa.s.sions by which vice is rendered so bewitching, are the appointed means of moral discipline and improvement in virtue.

The habit of virtue thus formed, he truly observes, will be firm and fixed in proportion to the amount of temptation we have gradually overcome in its formation. "Though actions materially virtuous," says he, "which have no sort of difficulty, but are perfectly agreeable to our particular inclinations, may possibly be done only from those particular inclinations, and so may not be any exercise of the principle of virtue, i. e., not be virtuous actions at all; yet, on the contrary, they may be an exercise of that principle, and, when they are, they have a tendency to form and fix the habit of virtue. But when the exercise of the virtuous principle is more continued, oftener repeated, and more intense, as it must be in circ.u.mstances of danger, temptation, and difficulty of any kind, and in any degree, this tendency is increased proportionably, and a more confirmed habit is the consequence."(190) The greater the temptation, then, the more fixed will be the habit of virtue, by which it is gradually overcome and subdued.

This habit may become so fixed, by a struggle with temptations and difficulties, as to raise the soul above the dangers to which moral agents are exposed. "Virtuous self-government is not only right in itself, but also improves the inward const.i.tution or character; and may improve it to such a degree, that though we should suppose it impossible for particular affections to be absolutely co-incident with the moral principle, and consequently should allow, that _such creatures as have been above supposed would forever remain defectible; yet their danger of actually deviating from right may be almost infinitely lessened, and they fully fortified against what remains of it; if that may be called danger, against which there is an adequate effectual security_."(191)

"These several observations," says he, "concerning the active principle of virtue and obedience to G.o.d's commands are applicable to pa.s.sive submission or resignation to his will, which is another essential part of a right character, connected with the former, and very much in our power to form ourselves to." This, then, is the view which we think should be entertained with respect to the natural evils of this life: they are intended by the infinitely wise and good Ruler of the world to detach us from the fleeting things of time and sense, by the gradual formation of a habit of moral goodness, arising from a resistance against the influence of such things and firm adherence to the will of G.o.d, and to form our character for a state of fixed eternal blessedness. Such is the beneficent design of G.o.d in relation to the human race itself. His design in relation to the more magnificent scheme of the moral universe, in thus planting the human race and striving to train it up to virtue and happiness, we have already considered.(192)

We say, then, that it is a principle of the divine government of the world to impose natural evil or suffering as a means of good. It is objected against this principle, that it is to do evil that good may come. "To say that Christ was subjected to _sufferings_," says Dr. d.i.c.k, "for the benevolent purpose of conferring important benefits upon mankind, is to give the highest sanction to the principle which is so strongly reprobated in the Scriptures, that evil may be done that good may come." The theology of Dr. d.i.c.k, and of his school, does not sufficiently distinguish between natural and moral evil. We are nowhere told in Scripture, that it is wrong to do natural evil, or inflict suffering, that good may come. Every good man acts upon this principle every day of his life. Every act of self-denial, and every infliction of parental discipline, are proofs of the justness of this remark. The surgeon who amputates a limb, in order to save the life of his patient, acts upon the same principle. But who ever thought of condemning such conduct? Who ever reminded him that he should not do evil that good may come? It is plain, that neither "the sufferings"

of Christ, nor any other sufferings imposed for the real good of the world, are liable to any such objection, or come under the condemnation of any such maxim. This objection lies, as we have seen,(193) against the doctrine of Edwards and his followers, that _moral evil_, that _sin_, may be chosen as the means of good. The high and holy G.o.d never commits, or causes others to commit, moral evil that good may come; but he not only may, but actually does, inflict natural evil in order to promote the good of his creatures. Thus, by applying the language of Scripture to natural evil instead of to moral, Dr. d.i.c.k has just exactly inverted the order of things as they actually exist in the const.i.tution and government of the moral world.

Section V.

The importance of harmonizing reason and revelation.

For these reasons, we refuse to justify the sufferings of infants, on the ground that the sin of Adam was imputed to them. A sentiment so dark and appalling but ill accords with the sublime and beautiful spirit of the gospel. It partakes more of the weakness and infirmity of human nature than of the divine nature of Him who "spake as never man spake." The best account which Plato could give of the sufferings of infants was that they had sinned in some former state of existence, for which they are punished in this. St. Augustine and his followers, rejecting such a view, and relying on the literal sense of the words of revelation, advanced the hypothesis that infants sinned, not in a preexistent state, but in Adam; for which they are justly exposed to pain and death. Others again, not being able to conceive how infants could be really and personally in Adam many thousand years before they were born, so as to sin with him, adopted the hypothesis, that _if they had been in his place they would have sinned_, and are therefore justly exposed to the penalty due to his transgression; according to which theory each soul might be made liable to the guilt of infinitely more sin than any finite being could possibly commit. Another age, rising above such dark notions respecting the nature of sin and the justice of G.o.d, maintained the hypothesis that Adam's sin was imputed to all his posterity, by which the fearful penalty due to his sin might be justly inflicted upon them. According to a fifth theory, it is clear that "nothing under the empire of Jehovah" can be sin, except a known transgression of the law; and infants are punished, because, as soon as they come into the world, they knowingly transgress the law of G.o.d.

They cannot _knowingly_ sin, says a sixth theory; but still they really transgress the law of G.o.d by those little bubbling emotions of anger, and so forth, as soon as they come into existence; and hence, the penalty of sin is inflicted upon them. Such are some of the hypotheses which have been adopted by Christian theologians to reconcile the suffering of infants with the justice and goodness of G.o.d. The more we look into them, the more we are amazed that the great lights of the world should have indulged in reveries so wild and so wonderful; and the more are we convinced, that the speculations of men on these subjects, and the whole theological literature of the world in relation to it, form one of the darkest chapters in the history of the human mind.

How unlike are such views respecting the origin and existence of natural evil to the divine simplicity and beauty of the gospel! "Who did sin, this man or his parents," said the disciples to our Saviour, "that he was born blind?" They made no doubt but that the great evil of natural blindness must have been the punishment of some sin; and merely wished to know whether it were his own sin, committed in some former state of existence, or the sin of his parents. Their minds seem to have hung in a state of vacillation between the theory of Plato and that of imputation. But our Saviour replied: "Neither did this man sin, nor his parents," that he was born blind; but "that the work of G.o.d might be made manifest in him." We thank thee, O blessed Master, for that sweet word! How delightful is it, after pa.s.sing through the dark labyrinths of human folly to sit at thy feet and drink in the lessons of heavenly wisdom! How pleasant to the soul-how inexpressibly cheering is it-to turn from the harsh and revolting systems of men, and listen to the sweet accents of mercy as they fall from thy lips!

The great law of suffering, then, is that it is intended for the benefit of intelligent creatures. This is the case, even when it a.s.sumes the character of punishment; for then it is designed to prevent moral evil.

Such a view of natural evil, or suffering, does not give that horrid picture of the world which arises from the sentiment that all pain and death must be a punishment for sin. This causes us to see the black scourge of retributive justice everywhere, and the hand of fatherly correction nowhere. It places us, not in a school or state of probation, to train us up for a better and brighter world, but in the midst of inquisitorial fires and penal woe. It teaches that all mankind became guilty by the act of one man; and that for one deed, millions upon millions of human beings are justly obnoxious, not only to temporal and spiritual, but also to eternal death.

We are perfectly aware of all the arguments which have been drawn from Scripture in support of such a doctrine; and we are also perfectly satisfied that they may be most easily and triumphantly refuted. But at present we do not mean to touch this argument; we shall reserve it for another work. In the mean time, we must be permitted to express the sentiment, that a system of theology, so profoundly unphilosophical, so utterly repugnant to the moral sentiments of mankind, can never fulfil the sublime mission of true religion on earth. It may possess the principle of life within, but it is dest.i.tute of the form of life without. It may convert the individual soul, and lead it up to heaven; but it has not the radiant form and power of truth, to command the admiration and conquer the intellect of the world. It may elevate and purify the affections, even while it depresses and confounds the understanding; but it cannot transfigure the whole mind, and change it into its own divine image.

Nothing but the most fixed and rooted faith, or the most blind and unquestioning submission, can withstand the fearful blasts and dark impulses of such a system.

No wonder, then, that under a system so deplorably deficient in some of the most sublime features of Christianity, infidelity and Pelagianism should so often have sprung up. If we write libels on the divine government, we must expect rebellions and insurrections. This is the natural consequence of the great fundamental heresy which places reason and revelation in opposition to each other. Orthodoxy, as she proudly styles herself, may denounce such rebellions; but she herself is partly responsible for the fatal consequences of them. Reason and revelation can never be dissevered, can never be placed in violent conflict, without a frightful injury to both, and to the best interests of mankind. Reason must find its own internal power and life in revelation, and revelation must find its own external form and beauty in reason. The perfection and glory of each consists in the living union and consentaneous development of both.

If we teach absurdity, it is worse than idle to enforce submission by arrogant and lordly denunciations of human pride, or of "carnal reason."

And we shall always find, indeed, that when a theologian or a philosopher begins by abusing and vilifying human reason, he either has some absurdity which he wishes us to swallow, or he wishes to be excused from believing anything in particular. Thus, the dogmatism of the one and the scepticism of the other unite in trampling human reason under foot; the one, to erect an empire of absurdity, and the other, to erect an empire of darkness upon its ruins. It should be the great object of all our labours to effect a reunion and harmony between revelation and reason, whose "inauspicious repudiations and divorces" have so long "disturbed everything in the great family of mankind."(194)

Chapter III.

The Sufferings Of Christ Reconciled With The Goodness Of G.o.d.

O blessed Well of Love! O Flower of Grace!

O glorious Morning Starre! O Lampe of Light!

Most lively Image of thy Father's face, Eternal King of Glorie, Lord of Might, Meeke Lambe of G.o.d, before all worlds behight, How can we thee requite for all this good?

Or who can prize that thy most precious blood?-SPENSER.

In the preceding chapter we have endeavoured to show that natural evil or suffering is not inconsistent with the goodness of G.o.d. We were there led to see that G.o.d, although he never chooses moral evil, often imposes natural evil, or suffering, in order to secure the well-being of the world. Of this general principle, the sufferings and death of Christ are a particular instance; they are not anomalous, but a striking manifestation of a great principle which pervades the whole economy of divine providence. These sufferings, so far from being inconsistent with the goodness of G.o.d, are a stupendous display of that sublime mercy which is over all his works. To ill.u.s.trate this position, and clear it of sceptical cavils and objections, is the main object of the present chapter.

Section I.

The sufferings of Christ not unnecessary.

Because the necessity of Christ's death and sufferings is not manifest at first view, or because the utility of them is not seen, it is concluded by some that they were wholly useless, and consequently inconsistent with the infinite goodness ascribed to the Ruler of the world. We shall content ourselves with disposing of this objection in the words of Bishop Butler.

"To object against the expediency or usefulness of particular things revealed to have been done or suffered by him," says he, "because we do not see how they were conducive to those ends, is highly absurd. Yet nothing is more common to be met with than this absurdity. But if it be acknowledged beforehand, that we are not judges in this case, it is evident that no objection can, with any shadow of reason, be urged against any particular part of Christ's mediatorial office revealed in Scripture, till it can be shown positively, not to be requisite, or conducive, to the ends proposed to be accomplished; or that it is in itself unreasonable."(195)

Again: "It is indeed," says he, "a matter of great patience to reasonable men to find people arguing in this manner; objecting against the credibility of such particular things revealed in Scripture, that they do not see the necessity or expediency of them. For, though it is highly right, and the most pious exercise of our understanding, to inquire with due reverence into the ends and reasons of G.o.d's dispensations; yet, when those reasons are concealed, to argue from our ignorance, that such dispensations cannot be from G.o.d, is infinitely absurd. The presumption of this kind of objection seems almost lost in the folly of them. And the folly of them is yet greater, when they are urged, as usually they are, against things in Christianity a.n.a.logous, or like to those natural dispensations of Providence which are matters of experience. Let reason be kept to, and if any part of the Scripture account of the redemption of the world by Christ can be shown to be really contrary to it, let the Scripture, in the name of G.o.d, be given up: but let not such poor creatures as we go on objecting against an infinite scheme, that we do not see the necessity or usefulness of all its parts, and call this reasoning; and what heightens the absurdity in the present case, parts which we are not actively concerned in."(196)

This reply is amply sufficient for such an objection. But although the concession is made, for the sake of argument, it is not true, that we do not see the necessity or usefulness of the sufferings of Christ. For, as the author well says: "What has been often alleged in justification of this doctrine, even from the apparent natural tendency of this method of our redemption-its tendency to vindicate the authority of G.o.d's laws, and deter his creatures from sin: _this has never been answered_, and _is, I think, plainly unanswerable_; though I am far from thinking it an account of the whole of the case."(197)

It is true, we believe, that the position that the great work of Christ was necessary to maintain the authority of G.o.d's law, and to deter his creatures from sin, never has been, and never can be refuted. Yet nearly all of the commonly received systems of theology furnish a principle, a false principle, on which this position may be overthrown, and the sufferings of Christ shown to be unnecessary. For if a necessary holiness be not a contradiction in terms, if G.o.d can, as is usually a.s.serted, cause holiness universally to prevail by the mere word of his power, then the work and sufferings of Christ are not necessary to maintain the authority of his law, and deter his creatures from sin. In other words, the sufferings of Christ were "not requisite to the ends proposed to be accomplished," because, on such a supposition, they might have been far more easily and completely accomplished without them.

Those who maintain, then, as most theologians do, that G.o.d could easily cause virtue to exist everywhere if he would, really set forth a principle which, if true, would demonstrate the sufferings of Christ to be unnecessary, and consequently inconsistent with the goodness of G.o.d. We must strike at this false principle, and restore the truth that a necessary holiness is a contradiction in terms, an inherent and impossible conceit, if we would behold the sublime significancy and beauty of the stupendous sacrifice of the cross. We shall then behold the necessity of that sacrifice, and see the omnipotent yearnings of the divine love in its efforts to overcome an obstacle, which could not be otherwise surmounted.

It is often said, we are well aware, that G.o.d might have saved us by a mere word; but he chose not to do so, preferring to give up his Son to death in order to show his love. But how can such a position be maintained? If G.o.d could save us by a word, how can it display his love to require such immense sufferings in order to save us? If he could accomplish the salvation of all men by a mere word, how does it show his love to make such wonderful preparations for their salvation; and, after all, permit so large a portion of them to be eternally lost? If we could save the life of a fellow-being by merely putting forth a hand, would it display our love for him if we should choose to travel all around the earth, and incur incredible hards.h.i.+ps and sufferings in order to save him?

Would this display our love, we ask, or our folly? Is it not evident, then, that the principle that virtue or holiness might be easily caused to exist everywhere, is utterly repugnant to the glory of revelation? Is it not evident that it causes the transcendent glory of the cross to disappear, and reduces the whole complicated system of means and appliances for the salvation of the world to a mere idle mockery of the miseries of man's estate? Does it not show the whole plan of salvation, as conceived and executed by the infinite wisdom of G.o.d, to be an awkward and bungling attempt to accomplish an end, which might have been far more easily and perfectly accomplished? And if so, does it not become all Christian theologians to expunge this false principle from their systems, and eradicate it from their thoughts?

Section II.

The sufferings of Christ a bright manifestation of the goodness of G.o.d.