ent is for correction, and for
{72} giving effect to and establishing the law of universal
righteousness. If it should hence be inferred that the word "eternal"
is applied to future punishment with reference to that permanence of
_effect_ which, as has already been indicated (p. 65), is symbolically
represented by the perpetual ascent of "the smoke of torment," against
this inference it might reasonably be urged that "eternal" ought to be
taken in the same sense relatively to the "punishment" of the wicked,
as relatively to the "life" of the righteous, and eternity is here
predicated of the one just as of the other. Now, although this
reasoning appears to be irrefragable, the additional arguments from
Scripture which I am about to adduce will, I think, show that there
must be some other way of regarding the doctrine of future punishment,
which, although not inconsistent with that to which the foregoing
interpretation of Matt. xxv. 46 has conducted, differs from it either
as to point of view or comprehensiveness.

In the first place, it is to be observed that in our Lord's discourses
doctrine was very generally taught by parables and symbolic language,
which required to be interpreted in order that the abstract and
spiritual truths thereby conveyed might be understood. (This remark
applies to the whole of the passage, Matt. xxv. 31-46, brought under
review in the foregoing discussion.) In Mark iv. 34, it is said that
"without a parable he spake not to them," that is, {73} to the
multitude, and that "in private he explained all things to his
disciples." Being asked by the disciples, when he was preaching to a
great multitude assembled together on the sea-shore to hear him, why he
spake to them in parables, he answered, "Because it is given to you to
know the mysteries of the kingdom of heaven, but to them it is not
given. For whosoever hath, to him it shall be given, and he shall have
more abundance; but whosoever hath not, from him shall be taken away
even that he hath. Therefore speak I to them in parables, because
seeing they see not, and hearing they hear not, neither do they
understand" (Matt. xiii. 10-13). It is here affirmed that although
parables from their very character are expressed in terms which the use
of the senses renders intelligible, there are those who do not or will
not understand them, who for this reason, on the principle of not
giving to those who have not, are spoken to only in parables, so