business will engage redeemed souls, we do not know. We have a
sufficient revelation to stimulate hope, but not enough to pander to
curiosity. Such a limited revelation as we could receive would probably
only confuse us. It is not remarkable, then, that we have but a meagre
account of the preparatory processes for final blessedness.

Yet, while all this is true, we can hardly help inclining more or less
to one or other of the theories named, in reference to the future. But
in this, as I have just said, we ought to be very charitable with each
other, as to our special conviction. If it were a fundamental question,
likely the Word of God would have made it plain. But it is not a
fundamental question. We may take whichever view seems the most
agreeable with Scripture or with reason; and for so doing we ought not
to be ostracised as heretics.

On this very question of future suffering there has been far too much
intolerance. The theory of eternal torment has especially been held to
be the only orthodox view. Surely, it is time for more liberality. On
this question I would make a special appeal for charity and good-will,
on the ground that there is no positive deliverance in revelation.

If anyone claims that there is, I would ask, How comes it that men of
the highest character and candor take different views? The time may come
when we shall see eye to eye on this matter; or it may not come in
this life.

Meantime we can agree to differ. What are we that we should arrogate to
ourselves any assumption of certainty on a matter unrevealed, that takes
us into the eternities, and fixes the doom of uncounted millions of
our race?