bound himself to give the same wages to all (Mt. xx. 1-16). No doubt the laborers who had borne the burden and heat of the day had no legal standing-point for their complaint; but the sentiment that prompted it was none the less a just one. Granting the validity of the master's plea that he had honorably fulfilled his bargain, it may still be urged that the bargain itself was not of an equitable character. Plainly, a sum which is adequate pay for an hour, is inadequate for ten or twelve; and that which is sufficient for a day is excessive for an evening. And the same argument applies to a future state. If, as is so often urged, it is to be a compensation for the sufferings of this state, then it ought to bear some proportion to those sufferings. But how can this be effected? Jesus saw the difficulty, and endeavored, but not successfully, to meet it by this parable.
But the imperfection of his sense of justice is nowhere more conspicuously shown than in the conduct he ascribes to God. To recur again to the case of Lazarus and Dives. Not only is the rich man punished with frightful torture, but his humble and kindly request that Lazarus might be allowed to warn his five brothers of their possible fate is met with a peremptory refusal. The only reason alleged for this cruelty is that they have Moses and the prophets, who certainly did not inform them that the mere possession of wealth or enjoyment of luxury was punished by everlasting misery (Lu. xvi. 27-31), In other places, too, the horrible doctrine of unending punishment is asserted by Jesus, and all the efforts of his modern disciples will not explain away this fact. The tares are to be bound up in bundles to be burnt. The wicked are to be cast into a furnace of fire, where there will be wailing and gnashing of teeth (Mt. xiii. 30, 42, 50). It is better to enter into life mutilated than to be thrown unmutilated into the fire (Mt. xviii. 8, 9) of hell which is never quenched (Mk. ix. 43-46). The servant who had made no money by usury is cast into outer darkness (Mt. xxv. 30). The righteous go into eternal life; the wicked to eternal punishment (Mt. xxv. 46). Blasphemy against the Holy Ghost cannot be forgiven, but involves eternal damnation (Mk. iii. 29). It is almost needless to observe that no wickedness could ever justify punishment without an end; that is, punishment for punishment's sake; and that the creation of human beings
