us to see the place and use of that which is temporary only. But here,
an entirely new principle comes into view. Eternal suffering is supposed
to be a vindication of justice. It could be nothing else; amendment of
character is entirely out of the question. But temporary suffering is a
means of reformation. Eternal suffering has no regard to reformation; it
would issue in the very opposite. Evil would be itensified, and
intensified forever, which is unthinkable; and still more is it
unthinkable in a universe governed by a God of Wisdom and Holiness. But
temporary suffering is a means for the development of character.

Here our ideas are thrown upon the twofold province of suffering. It is
punitive, and it is reformatory. When we inflict it on an offender it
partakes of both qualities; and sometimes it is hard to say which
predominates. But more and more are we rising to the idea that
punishment is mainly or wholly reformatory. Strong testimony is borne to
that fact by determinate sentence. It is recognized that in all justice
a man need not suffer a full equivalent for his crime. No matter what
his crime has been, when there is good evidence that he has reformed, he
is set free. It is felt that suffering has then achieved its highest
end. In nothing that I know of is there such evidence of the upward
trend of the race.

Now in God's infliction of suffering these two principles come clearly
into view. What Christ suffered is mainly punitive; what we suffer Is
reformatory. The matter may be clearer if we glance at these two things
separately.

I have said that Christ's suffering was mainly punitive. Look at some
statements of Scripture concerning it, and you will see that it was
chiefly of that quality. It is said that "the Lord laid on him the