This, however, amidst all perplexities we may certainly rely upon with perfect confidence, that whatever is finally decided, and whatever punishment is finally awarded to any, will be in accordance with the perfect will of “God, whose name is love;” so that all the true and just, the good and loving in the universe, will, when they know all the grounds of His judgment, sympathise with their whole soul in His decisions, and see His glory revealed in them.  We also know that there will be “a multitude greater than any man can number” in God’s family; that they will be gathered “out of every nation, kindred, and tongue;” and this we may hope for, that the number of the lost may be to those who are saved fewer far than the number of those in penal settlements and prisons are to the inhabitants of a well-ordered and Christian kingdom.

But not only are our thoughts of future punishment naturally darkened into deepest gloom by the assumed multitudes of those who will suffer, but also by the nature of those sufferings which we also assume are to be assigned to them.  We literally interpret all those images of unquenchable fire and the undying worm, borrowed from the constant conflagrations and corruptions of the offal and carcases of dead animals in the valley of Hinnom, (or Gaienna,) near Jerusalem, and also the obviously metaphorical language used in the parable of the rich man and Lazarus, as if necessarily teaching that worms or fire would be employed to torture for all eternity the immortal bodies of the lost.  But what if there is to be no such bodily pain? though possibly there may be some kind of physical suffering immediately produced by sin there as well as here.  What if the wicked shall be punished only by permitting them to “eat the fruit of their own way, and to be filled with their own devices?” What if, instead of the wrath of God being poured upon them to the utmost, it will be inflicted in the least possible measure, and only in the way of natural consequence?  What if the sin which makes the hell hereafter, is, in spite of all its suffering, loved, clung to, even as the sin is which makes the hell now?  Nay, what if every gift of God, and every capacity for perverting His gifts, are retained; and if the sinner shall suffer only from that which he himself chooses for ever, and for ever determines to possess?  I do not say that it must be so; but if it is so, then might a hell of unbridled self-indulgence be preferred then, as it is by many now, to a heaven whose blessedness consisted in perfect holiness, and the possession of the love of God in Christ, for ever and ever.  Let, then, the fairest star be selected, like a beauteous island in the vast and shoreless sea of the azure heavens, as the future home of the criminals from the earth; and let them possess in this material paradise whatever they most love, and all that it is possible for God to bestow; let them be endowed with undying bodies, and with minds which shall for ever retain