reverence for Scripture which (rightly or wrongly employed) must, and will, command attention. They are saying that it is not those who deny these notions who disregard the letter of Scripture, but those who assert them; that they are distorting the plain literal text, in order to make Scripture fit the writings of Dante and Milton, when they translate into 'endless torments after death,' such phrases as the outer darkness, the undying worm, the Gehenna of fire-which manifestly (say these men), if judged by fair rules of interpretation, refer to this life, and specially to the fate of the Jewish nation: or when they tell us that eternal death means really eternal life, only in torments. We demand, they say, not a looser, but a stricter; not a more metaphoric, but a more literal; not a more careless, but a more reverent interpretation of Scripture; and whether this demand be right or wrong, it will not pass unheard.

And even more severely shaken, meanwhile, is that medieval conception of heaven and hell, by the question which educated men are asking more and more Heaven and hell-the

'spiritual world-Are they merely invisible 'places in space, which may become visible 'hereafter? or are they not rather the moral 'world-the world of right and wrong? Love 'and righteousness-is not that the heaven itself wherein God dwells? Hatred and sin-is not 'that hell itself, wherein dwells all that is 'opposed to God?'

And out of that thought, right or wrong, other thoughts have sprung-of ethics, of moral retribution—not new at all (say these men), but to be found in Scripture, and in the writings of all great Christian divines, when they have listened, not to systems, but to the voice of their own hearts.

'We do not deny' (they say) that the

wages of sin are death. We do not deny the 'necessity of punishment-the certainty of 'punishment. We see it working awfully 'enough around us in this life; we believe that it may work in still more awful forms in the

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life to come. Only tell us not that it must be endless, and thereby destroy its whole purpose, and (as we think) its whole morality. We,

H

too, believe in an eternal fire: but we believe

its existence to be, not a curse, but a Gospel ' and a blessing, seeing that that fire is God 'himself, who taketh away the sins of the world; and of whom it is therefore written, Our God is a consuming fire.'

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Questions, too, have arisen, of What is I moral retribution? Should punishment have any end but the good of the offender? Is 'God so controlled that he must needs send into the world beings whom he knows to be 'incorrigible, and doomed to endless misery? And if not so controlled, then is not the other 'alternative as to his character more fearful still? Does he not bid us copy him, his justice, his love? Then is that his justice, is that his love, which if we copied we should be unjust ' and unloving utterly? Are there two morali

ties, one for God, and quite another for man, 'made in the image of God? Can these dark

dogmas be true of a Father who bids us be 'perfect as he is, in that he sends his sun to 'shine on the evil and the good, and his rain ' on the just and unjust? Or of a Son who so

'loved the world that he died to save the 'world-and surely not in vain ?'

their reason;

These questions-be they right or wrongeducated men and women of all classes and denominations-orthodox, be it remembered, as well as unorthodox-are asking, and will ask more and more, till they receive an answer. And if we of the clergy cannot give them an answer which accords with their conscience and if we tell them that the words of Scripture, and the integral doctrines of Christianity, demand the same notions of moral retribution as were current in the days when men racked criminals, burned heretics alive, and believed that every Mussulman whom they slaughtered in a crusade went straight to endless torments, then evil times will come, both for the clergy and the Christian religion, for many a year henceforth.

What then are we to believe? What are we to do, amid this shaking of the earth and heaven? Are we to degenerate into a lazy and heartless scepticism, which, under pretence of liberality and charity, believes that everything is a little

true, everything is a little false-in one word, believes nothing at all? Or are we to degenerate into unmanly and faithless wailings, crying out that the flood of infidelity is irresistible, that the last days are come, and that Christ has deserted his Church?

Not if we will believe the text. The text tells us of something which cannot be moved, though all around it reel and crumble-of a firm standing-ground, which would endure, though the heavens should pass away as a scroll, and the earth should be removed, and cast into the midst of the sea.

We have a kingdom, the Scripture says, which cannot be moved, even the kingdom of him whom it calls shortly after 'Jesus Christ, the same yesterday, to-day, and for ever.' An eternal and unchangeable kingdom, ruled by an eternal and unchangeable king. That is what cannot be moved.

Scripture does not say that we have an unchangeable cosmogony, an unchangeable theory of moral retribution, an unchangeable system of dogmatic propositions. Whether we have, or