A Theodicy, or, Vindication of the Divine Glory

by Albert Taylor Bledsoe

It is likewise objected against the doctrine of the atonement, that it obscures the freeness and glory of the divine mercy. It [pg 287] is supposed to interfere with the freeness of the favour of God, inasmuch as it requires a sacrifice to procure the remission of sin. This point, no less than the former, the Socinian endeavours to establish by means of analogies drawn from the ordinary transactions of life. “I know it is said,” says Dr. Channing, “that Trinitarianism magnifies God's mercy, because it teaches that he himself provided the substitute for the guilty. But I reply, that the work here ascribed to mercy is not the most appropriate, nor the most fitted to manifest it and impress it on the heart. This may be made apparent by familiar illustration. Suppose that a creditor, through compassion to certain debtors, should persuade a benevolent and opulent man to pay him in their stead; would not the debtors see a greater mercy, and feel a weightier obligation, if they were to receive a free, gratuitous release? And will not their chief gratitude stray beyond the creditor to their benevolent substitute? Or suppose that a parent, unwilling to inflict a penalty on a disobedient but feeble child, should persuade a stronger child to bear it; would not the offender see a more touching mercy in a free forgiveness, springing immediately from a parent's heart, than in this circuitous remission?”

If there were any force in such analogies, they would conclude quite as much against the scheme of Dr. Channing as against ours. For he maintains that the sinner can obtain forgiveness only by a sincere repentance of his sins. He teaches that God requires the sinner to humble himself, and take up his cross and follow Christ. Now to return to the case of the debtor. Would he not see a greater kindness, “and feel a weightier obligation,” if he were to receive a free release, without any conditions being imposed upon him, than if it was accompanied by any terms or conditions?

But the analogy is false. However well it might serve some purposes, it is misapplied by Dr. Channing. If a creditor is known to love money, as most men are, and he should nevertheless release his debtors; this would undoubtedly be an exhibition of his kindness. And we might measure the extent of his kindness by the amount of the indebtedness which he had forgiven. But although the creditor, who is the most easily moved by the necessities of his debtor, may be the most compassionate man, it does not follow that the governor, who under [pg 288] all circumstances, makes the most free and unrestrained use of the pardoning power, is the best ruler. The creditor has a perfect right to release his debtor; and in so doing, he affects the interest of no one but himself: whereas, by the pardon of offences against public law, the most sacred rights of the community may be disregarded, the protection of law may be removed, and the general good invaded. The penalty of the law does not belong to the supreme executive, as a debt belongs to the creditor to whom it is due; and hence it cannot always be abandoned at his pleasure. It is ordained, not merely for the ruler, but for the benefit and protection of all who are subject to its control. And hence, although a creditor may show his mercy by releasing his necessitous debtors; yet the ruler who undertakes to display his mercy by a free use of the pardoning power, may only betray a weak and yielding compassion for the individual, instead of manifesting that calm and enlightened benevolence which labours to secure the foundations of wise and good government, and thereby to promote the order and happiness of the governed.

This leads me to remark, that the hope and the theology of the Socinian is built upon the most inadequate conceptions of the divine mercy. This is not a weak and yielding thing, as men are so fondly prone to imagine; it is a universal and inflexible law. The most perfect harmony exists among all the attributes of God; and as his justice demands the punishment of the sinner, so also doth his mercy. The bosom of God is not, like that of frail mortals, torn and distracted by conflicting principles. Even to the maintenance of his law, that bright transcript of his eternal justice, his mercy is inviolably pledged. Heaven and earth shall sooner pass away, than his mercy shall withdraw from the support of one jot or one tittle of it. It is not only just and holy, and therefore will be maintained with almighty power; but it is also good, and therefore its immutable foundations are laid in the everlasting and unchanging mercy of God.

For the universal good, it will be inexorably enforced against the individual transgressor. God is not slack concerning his promises. He is free from all human weakness. His mind is not limited, like that of man, to be more affected by partial suffering than by that universal disorder and ruin which must [pg 289] inevitably result from the unrequited violation of his law. The mind of man is unduly affected by the present and the proximate; but to God there is neither remote nor future. And when, in wisdom and in goodness, he first established and ordained the law unto life, he saw the end from the beginning; and he can never sacrifice the universal good by setting aside that law in order to avoid partial evil. His mercy to the whole creation makes the same demand as his justice. The execution of divine justice is, indeed, but a manifestation of that mercy which is over all his works; and which labours, with omnipotent energy, to secure the good of all, by vindicating the majesty and glory of that law, upon the preservation of which inviolate the good of all depends. The fire that is not quenched is kindled by the boundless love of God no less than by his justice; and the very fierceness of its burning is, that it is the “wrath of the Lamb.” Let us not be deceived by the vain fancies and the idle dreams which our fond wishes and narrow-minded infirmities are so apt to beget in us. Let us remember that the mercy of God is united with omniscience; and that it is to be found only in the bosom of Him whose empire extends to the utmost bounds of the universe, as well as throughout the endless ages of eternity.

In the genuine spirit of Socinian theology, Dr. Channing, in his illustration, has set before us the mercy of God alone; and that, too, merely in relation to the sinner, and not in relation to his law and government. He entirely overlooks the fact, that it is impossible to exhibit either the justice or the mercy of God in the most affecting manner, except in union with each other. It is frequently said, we are aware, that if God had pardoned the sinner without enforcing the demands of the law, he would have displayed his mercy alone, and not his justice; but in fact this would have been a very equivocal display of mercy. It would have shown only one of two things: either that God regarded the sinner with an eye of compassion, or that he did not regard his sin: either that he was merciful, or that he had no great abhorrence of sin: either that he loved the transgressor, or that he did not hate the transgression.

To illustrate this point, let us take the case of Zaleucus, the king of the Locrians. He passed a certain law, with the penalty that every transgressor of it should lose both his eyes. It so [pg 290] happened that his own son was the first by whom it was violated. Now, any one can see, that although Zaleucus had been a hard-hearted and unfeeling tyrant, he might have pardoned his son, just because he had no regard to the demands of public justice; or, on the other hand, that he might have inflicted the penalty of the law upon his son to the uttermost, not out of a supreme regard to the law, but because he was destitute of mercy and natural affection. Neither by remitting the whole punishment, nor by inflicting it with rigour, could he have made such a display of his justice and mercy as to make a deep moral impression upon his subjects. In other words, if either of these attributes had been left out in the manifestation, the display of the other must have been exceedingly feeble and equivocal. Both must be seen in union, or neither can be seen in the fulness of its glory.

How, then, could Zaleucus have displayed both of these attributes in the most perfect and affecting manner? By doing precisely that which he is said to have done. He directed that one of his own eyes should be put out, and one of his son's. Whose heart is not touched by this most affecting display of the tender pity of the father, in union with the stern justice of the law-giver? His pity would not allow him to inflict the whole penalty upon his beloved son; and his high regard for the demands of public justice would not permit him to set at naught the authority of the law: and but for the possession and manifestation of this last trait of character, the mighty strugglings and yearnings of the first could not have burst forth and appeared with such overwhelming power and transcendent lustre. Hence, every system of redemption which, like that of the Socinian, leaves out of view the administrative justice of God, does not admit of any very impressive display of his goodness and his mercy.

All such illustrations must be imperfect, in some respects; but the one above given conveys a far more adequate view of the atonement than that presented by Dr. Channing. The application of it is easy. Such was the mercy of God, that he could not leave his poor fallen creatures to endure the awful penalty of the law; and such was his regard for the purity and happiness of the universe, that he could not permit his law to be violated with impunity. If his administrative justice had [pg 291] not stood in the way, the offer of pardon to the sinner would have cost him merely a word. And hence the length, the breadth, and the depth of his love could not have been manifested. But he was the Ruler of the universe, and as such his law stood in the way. He owed it to himself not to permit this to be trampled under foot with impunity, nor its violation to be forgiven, until he had provided some way in order to secure the high and holy ends for which it had been established. Hence, as it was not possible for God to deny himself, he sent forth his beloved Son, who had been the companion of his bosom and his blessedness from all eternity, to take upon himself the form of a servant, and by his teaching, and obedience, and sufferings, and death, to vindicate the majesty of the law, and to render it honourable in the sight of the universe. And it is this wonderful union of the goodness and the severity, of the mercy and the justice of God, which constitutes the grand moral tendency and glory of the cross.

The course pursued by the king of the Locrians, in relation to the crime of his son, secured the ends of the law in a much greater degree than they could have been secured by a rigorous execution of its penalty upon the person of his son. It evinced a deep and settled abhorrence of crime, and an inflexible determination to punish it. It cut off all hope from his subjects that crime would be permitted to escape with impunity. And hence, after such a manifestation of his character as a king, he could permit his son to enjoy the unspeakable blessings of sight, without holding out the least encouragement to the commission of crime.