The one deepest, highest, truest, most wholesome suffering must be generated in the wicked by a vision of the hideousness of their lives, of the horror of the wrongs they have done. Physical suffering may be a factor in rousing this mental pain; but “I would I had never been born!” must be the cry of Judas, not because of the hell-fire around him, but because he loathes the man that betrayed his friend, the world’s friend. When a man loathes himself, he has begun to be saved. Punishment tends to this result. Not for its own sake, not as a make-up for sin, not for divine revenge—horrible word—not for any satisfaction to justice, can punishment exist. It is for the sake of amendment and atonement. God is bound by his love to punish sin in order to deliver his creature; he is bound by his justice to destroy sin in his creation. Love is justice—the fulfilling of the law, for God as well as for his children. This is the reason for punishment; this is why justice requires that the wicked shall not go unpunished—that they, through the eye-opening power of pain, may come to see and do justice, may be brought to desire and make all possible amends, and so become just. Such punishment concerns justice in the deepest degree. For Justice, that is God, is bound in himself to see justice done by his children—not in the mere outward act, but in their very being. He is bound in himself to make up for wrong done by his children, and he can do nothing to make up for wrong done but by bringing about the repentance of the wrong-doer.