reformatory process without much delay. And it accords with our highest
ideas of justice to believe that those who lived up to the light they
had, though it were but a dim light, will experience little or no pain,
except what may come of the rectifying of mistakes. Even this may be
more than balanced by the illumination of new truth. But whether the
needed discipline be long or short, and whether it be more or less
severe, we believe it will have its due effect. Finally, all sin will be
done away, and God will be all in all.

The unknown extent of suffering in the next life I think is the basis of
warning for men to flee from the wrath to come. When we know that God is
angry with sinners every day, we can imagine something of His wrath
against sin in the next life, so long as the sin continues. In some
cases this wrath may continue long, and the suffering which it entails
may be severe. Certainly the divine favor will not rest on any sinner
who continues alienated from God.

Is not this suffering in the future life sufficient to serve as a
warning to sinners now? There is hardly any warning given by preachers
at present, except a very general one which amounts almost to nothing.
Preachers evidently do not believe in eternal torment. If they did, they
would make that the basis of their warning, and never cease. But now
that such a warning is almost never uttered, what is there to take its
place? I answer, the unknown suffering of the next life, to be continued
as long as sin continues.

But it may be said that such a warning would be far too mild to have any
due effect. On the contrary, I venture to think it would be as
effectual, and perhaps more so, than the warning of eternal torment. For
this warning has always to be general. We have no definite conception of