the body. But waiving all such arguments, let us suppose that there
might be probation after probation even in the world to come. But some
human souls would continue obstinately and unrepentingly set in
wickedness, age after age, and probation after probation: for the
possible malice of the will is vastly great. What is to become of such
obstinate characters? It seems against the idea of probation, that
periods of trial should succeed one another in an endless series. It
would be a reasonable rule in a university, that an undergraduate who
had been plucked twenty-five times, should become ineligible for his
degree. Coming after so many failures, neither would the degree be any
ornament to him, nor he to the university. A soul cannot look for
seasons without end of possible grace and pardon to shine upon it. The
series of probations must end somewhere. And then? We are come round
to where we began. When all the probation is over, the soul is found
either in conformity with the natural law, which means ultimate
happiness, or at variance with the law, and becomes miserable with a
misery that shall never terminate, unless the soul itself ceases to
be.

3. It may be asked, how much conformity to the natural law is
requisite and sufficient, to exempt a person at the end of his trial
from a final doom of misery, or to ensure his lasting happiness? The
question resolves itself into three:--how do sins differ in point of
gravity? is grave sin ever forgiven? is the final award to be given
upon the person's whole life, a balance being struck between his good
and evil deeds, or is it to be simply upon his moral state at the last
moment of his career of trial?

4. It was a paradox of the Stoics, that all offences are equal, the
treading down of your neighbour's cabbage as heinous a crime as