But, once more, the only true happiness is moral happiness: it is a 'glory and honour' springing out of the man's character and belonging to it: it is a happiness that is in this sense deserved. True, the servant of God in heaven will always feel that what he is receiving is infinitely beyond his deserts, and that his deserts are what God has wrought in him, not he himself. None the less the reward springs out of and belongs to what God has actually made him to be. Heaven is not a happy place in such a sense that we could be made happy by being 'put there' by an arbitrary fiat of God. It is fellowship with God, the All-holy; and God's holiness is intolerable, it is 'devouring fire and {110} everlasting burnings,' to those who are not morally like Him. Here lies the reason why a heaven is not possible to moral beings without the accompanying possibilities of a hell. For the moral possibility of acquiring the holy character involves the opposite moral possibility: and it does not lie in the moral nature of things that the bad character should receive anything except what it deserves--the 'indignation and wrath' which God, because He is God, must express towards the sinful, wilful character, and which to the character itself means 'tribulation and anguish.' This, St. Paul says positively, must be the lot of 'every soul of man that doeth evil.' It is this inevitably two-sided law that a large part of the kindly-disposed world to-day are trying to get rid of, or to forget, on its severe and dark side. But it is in fact a law that works even more necessarily and inexorably than physical laws, inasmuch as it is the expression of God's necessary moral being. God cannot 'let us off' the punishment of our sins, which is only their inevitable fruit. Nor does He disclose to us any necessary limit to the ruin which we may work in our being. This stern principle of natural religion is taken up into, and indeed intensified in, the gospel. {111} St. Paul, however, neither here nor elsewhere uses 'immortality' to describe the future state of those whom God condemns. He uses it only of God and of those who enjoy the vision of God. The 'immortality of the soul'--the idea that every soul as such necessarily and consciously exists to all eternity--is an idea which the language of Scripture does not seem to warrant. 4. There are also two less prominent points in the second chapter that we must not entirely pass over.