The next argument to which we shall invite the attention of our readers, is founded on the condition of the blessed in Heaven. "But the terrible difficulty arising from the relations of the saved to the lost cannot even be mitigated" (p. 22). This "terrible difficulty" is presented to us in two different forms. First, Mr. Barlow implicitly appeals to the divine precept of fraternal charity. Every one is bound to love his neighbour as himself. Now, if the blessed in Heaven fulfil this precept, they must be intensely miserable. For the proof of true charity is that we feel for our neighbour's sufferings, the same grief as if they were our own. Therefore the saints must experience the same internal anguish for the torments of the damned as if they endured these torments themselves.[21] This argument may be dismissed in a few words. The precept of fraternal charity does not extend to the future life. The blessed inhabitants of Heaven _cannot_ love the wicked in Hell; much less are they _bound_ to love them. They see God face to face, and they love Him with a resistless impulse. Whatever else is good and pleasing to Him, that they love for His sake; whatever is bad and offensive in His sight, they _cannot_ love, because they _see_ that it is unworthy of their love. A divine precept to love the devil and his unhappy companions in misery, is an idea peculiar to Mr. Barlow. The second form in which this "terrible difficulty" appears is more plausible than the first. Many a saint in Heaven will miss from the mansions of the blessed the friend of his bosom. Many a fond sister will look in vain for her gay and dissipated, but yet warm-hearted and affectionate brother. Many a loving mother will behold afar off the undying torments of her darling son. Are we to suppose that the generous affections of the human heart are extinguished in Heaven? If so, then man must be morally worse in Heaven than he was upon earth. And if not, it cannot be true that "mourning and sorrow shall be no more"[22] in the City of God. Here is the argument as it is put by Mr. Barlow. "I firmly believe that if, in the fruition of the Heavenly Kingdom, a time should come when I shall be capable of forgetting that one who truly loved me in this world ... is alive in hopeless torment--scorched by the everlasting flame--gnawed by the undying worm--I must have sunk down lower in the moral scale before this came to pass. I must have become more deeply immersed in heartless selfishness than I am now. And this, which I believe of myself, I believe of every one else. There is only one explanation of this frightful difficulty. We must assume that the redeemed are morally worse in Heaven than they were on Earth" (p. 24).