But why do I thus discourse in detail upon a subject about which I have admitted that I know no details? It is in order to shew you that though I do not know much, the little I do know greatly influences me. The thought of a material Hell has probably contributed largely to insanity, and has exercised a baneful influence upon many women and children; but the majority of healthy men who profess to believe in a pit of flame are little influenced by it. It is so horrible, so unnatural, so unjust, that in their heart of hearts they feel sure the good God cannot mean it; He will let them off; or they will get off somehow—by absolution, by forensic justification, by baptism, by uncovenanted mercies, or what not. This is but natural. How can it not be natural to believe that an unnatural and arbitrary Hell may be dispensed with by an unnatural and arbitrary indulgence? I have no such consolations. With me, Hell is a different thing altogether: it is natural, it is inevitable, it is just, it is merciful. Not a day passes but I think of it and anticipate it in some sort for myself and my friends. _Tout sepayera_: this act, I say, or this neglect, was wrong, and must have been injurious: the doers cannot escape from the consequences of it; I do not wish to escape from the consequences of it. God will work good out of evil; but He will be just, not indulgent. I do not want Him to be indulgent. Thus Heaven and Hell, impending over the routine of my every-day life, become to me practical and potent realities; but they are real to because the conceptions I have formed of them are in accordance with the profound laws of spiritual nature, and quite independent of the conflicting fancies of theologians.