But the case we are trying to imagine is very different. He is no stranger, but one with whom we were acquainted; perhaps one of our own family; possibly one whom we have loved as our own life. And he is not suffering for a few minutes only, but forever and ever, without any possibility of relief. Yet we go about our business or our pleasure without giving him a thought. Is there not a strong presumption that deep down in our souls we do not really believe that he is in eternal torment? We may try to believe it; orthodoxy may tell us that it is true; but do we really believe it? Our innate, God-given conviction may turn out to be nearer the truth than our creed. And let it be remembered that the supposed torment is eternal fire; yes, eternal fire. We may conceive of the fire as being changed somehow to suit our spiritual condition; but not less is it eternal fire. And we calmly think of such endless fire as a possibility! Yet we have thought of but one person as enduring such a fate. But if it is the portion of even one, it must be so for countless millions. For millions have lived and died in heathenism, and millions are dying in heathenism now. Other millions in Christian lands are passing away in practically the same condition. And all of these are our brothers and sisters of the human race. By far the great majority of them had no chance of hearing the joyful sound. Yet some of them rose to sublime heights of character. And yet they are all consigned to this holocaust of everlasting fire! Consider also that the Being who is thus supposed to deal with these uncounted myriads is a Being of mercy inconceivably tender; of a love that is from everlasting to everlasting; of a wisdom that is infallible; of a power that can use any means for the execution of His will. Then ask yourself this question, and answer it truly from your own soul: Is it possible to believe that such a Being has nothing better in store for His own children? Surely, surely, such a fate as we profess to believe must have had its origin in the heart and brain of a fiend! That it can be seriously entertained by devout and reasonable men we think must be accounted for on these grounds, that it comes to us with the stamp of orthodoxy, and that it is not candidly examined. Otherwise, to every sincere and candid mind, and to every heart that has any genuine feeling, it would seem revolting and incredible. With regard to the possibility of a man trying to persuade himself that he really believes with mind what he utterly repudiates with his heart, I have already quoted some very trenchant words from Caryle. In another passage, he speaks of "the most orthodox of mortals making the impious attempt to put out the eyes of his mind, to persuade himself to believe that he believes." Then, he says: "Away with it; in the name of God, come out of it, all true men."