[Nov. 13th, 1870.]
Meaning of the word when used of God. Anthropomorphism, i.e., the doctrine that as man is the image of God, God is like man, is the foundation of Theism.
When we predicate intelligence, will and power of God, we mean and the Scriptures mean that God really possesses attributes analogous, i.e., of the same kind as the faculties which that word expresses in us. So when we predicate of him, love, mercy, holiness and goodness, the same is true. In all these cases we must eliminate from the ideas which those words express when used of ourselves, every thing, when we apply them to God, which implies any limitation or imperfection.
In the Scriptures, wrath, anger, fury are attributed to God. These in man are perturbing, agitating, painful, states of mind, and generally more or less malignant. All these elements must be eliminated. What then remains? 1. A calm disapprobation, which is both a judgment and a feeling of which sin and sinners are the objects. 2. A determination to express this disapprobation. 3. This expression results in the banishment of the sinner from God. This is cutting him off from the source of all holiness and happiness, and consigning him to endless, hopeless, inevitable sin and misery. This is the death of the soul, the second death.
Hence it follows, 1st. That although the punishment of sinners is voluntary and judicial, it is nevertheless necessary; that is, it of necessity flows from the character of God, from the necessary opposition between sin and holiness. 2d. That this punishment is inevitable. Because among men the infliction of punishment, being a voluntary act, may or may not be inflicted, or if inflicted may be remitted, men are apt to think the same thing is true with regard to God. Punishment at his hand is indeed voluntary, but God’s will is determined by his nature, and therefore the one is as immutable as the other. As God’s nature is of necessity opposed to sin, his will to punish it is also necessary, in the sense of being inevitable. As it is inconceivable that God should not love holiness, so it is inconceivable that he should not hate sin. And as it is inconceivable that he should not manifest his favor to the holy, so it is inconceivable that he should not manifest his disapprobation of the sinful.
3d. It follows that sinners cannot possibly escape the punishment of their sins. This is expressing the same idea in another form. But sinners while admitting that God is opposed to sin and that he will act accordingly, still hope to escape, either because they purpose to cease from sinning, or because they can atone for it, or because they hope that God will pity and forgive.
God has provided a way in which sin may be forgiven—a way which provides for the remission of its guilt and the removal of its pollution, and a restoration of the soul to the image of God. But to those who neglect or refuse to avail themselves of this method of salvation, there remains only a fearful looking for of judgment.
4th. The punishment of the impenitent sinner is necessarily endless, 1st. Because of the necessity of punishment. 2d. Because the ground of that necessity is permanent. The soul never ceases to be guilty and sinful, and therefore never ceases to be miserable. God has not only not revealed any purpose of bringing lost souls to repentance, but has revealed the purpose that they who reject Christ should perish forever.
5th. It follows that the punishment of the wicked will be inconceivably great. They are shut out from God and all good. They are given up to all the power of evil, which constantly increases. They must associate only with those like themselves. They have no hope.
- We should think of these truths in their application to ourselves, and determine to avoid all sin and to flee to Christ for salvation. 2. These truths should fill us with burning zeal for the salvation of our fellow-men.
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