evil spirit of his own free choice casts himself into the hell of those whose character is similar to his own."—Heaven and Hell 502-510.
We see from this that the judgment which every one undergoes after death, is merely the bringing of a man's externals into perfect agreement with his internals, or his thoughts, words and actions, into agreement with his ruling love. It is turning the "whited sepulchres" inside out. It is letting the man drop into himself; so that he no longer has a divided mind as he had when in the flesh, but is of the same character all through from centre to circumference. Unless, therefore, he is subsequently to undergo another stupendous change, of which revelation has told us nothing—unless he is to be brought back again into his former double-minded state, and the heavenly part of him then to be aroused into strong and persistent action so as to completely overpower the infernal part, we cannot see how he is ever to be brought out of his hellish state. For we must remember that there are no germs of heavenly life in man—no "remains" of good and truth implanted by the Lord—which can develop under the laws of vegetable growth, or without the individual's own volition. We know of no such involuntary development of the heavenly life in this world; nor can we conceive of any such in the world to come.
Equally unphilosophical, too, and alike unsupported by reason and revelation, is the idea that, at some indefinite period after the judgment here referred to, the
