go whithersoever he will, his hell goes with him. He can no more be rid of it than he can be rid of himself. And although he flies to the rocks and mountains to fall on him, to deliver him from his tremendous condition, yet he finds all is in vain, for where God is, there hell is always to the sinner; according to that true saying of our dear Lord, 'this is the condemnation of the world that light is come into the world, but men love darkness rather than the light, because their deeds are evil.' Now God, or Christ (who are one in a spiritual sense), is this light that continually condemns the transgressor. Therefore, where God or Christ is, there is hell always to the sinner, and God, according to Scripture and the everyday experience of every rational creature, is everywhere present, for he fills all things, and by him all things consist. And as the sinner finds in himself and knows in his own experience that there is a hell, and one that he cannot possibly escape while he remains a sinner, so likewise the righteous know, and that by experience, that there is a heaven, but they know of none above the outward clouds and outward atmosphere. They have no experience of any such, but they know a heaven where God dwells, and know a sitting with him at seasons in heavenly places in Christ Jesus." It will be remembered that Elias based salvation on repentance and amendment of life, but the bulk of his expression would seem to indicate that he held to the idea that repentance must come during this life. In fact, an early remark of his gives clear warrant for this conclusion.[92] He does not seem to have ever adopted the theory that continuity of life carried with it continuation of opportunity touching repentance and restoration of the soul. [92] See page 23 of this book. From the twentieth century standpoint views like the foregoing would scarcely cause a ripple of protest in any well-informed religious circles. But eighty years ago the case was different. A material place for excessively material punishment of the soul, on account of moral sin and spiritual turpitude, was essential to orthodox standing in practically every branch of the Christian church, with possibly two or three exceptions. Elias Hicks practically admits that in the Society of Friends not a few persons held to the gross and materialistic conceptions which he criticised and repudiated.