tion between our spiritual life and our bodies. If there be an abnormal pressure upon some part of the brain, we lose our minds; an operation upon a man'

without ears, in thinking without a head, if you could love without a heart, feel without senses, exist

ch they lived. One goes into such a burying place as the Campo Santo at Pisa, or reads Dante's Divina Comedia, and the painters who adorned the walls with frescoes depicting the future abodes of the blessed and the damned, and the po

knowledge of things future. We are disposed to treat all pictures of the life to come, whether in t

ing earth-wide peace that shall render impossible such awful orgies of death as this present war, than for the peace of a land that lieth afar. Men think of the immortality of their influence, rather

regretted partings. And if we stop to think of it, we are all of us under sentence, indefinitely reprieved, if you will, but with no more t

contribute towards a

By bringing life to light and showing us how infinitely rich it is, He kindled in us

r trifles he cares for-his pipe, his dinner, his ease, his gains, his newspaper-that he feels so cramped and cribbed, cabined and confined, that he loses the power of conceiving anything vast or sublime-immortality among the rest. When a man rises in his aims and looks at the weal of the universe, and the harmony of the soul with God, then we feel that extinction would be grievous." And it is just this uplift int

d Euphra

at garden of

wrote: "Although from henceforth the precept 'to work while it is day' will doubtless but gain an intensified force from the terribly intensified meaning of the words that 'the night cometh when no man can work,' yet when at times I think, as think at times I

ortality in the Sonnets of Shakespere, in which he showed that, when a man finds himself truly in love, mortality becomes unthinkable to him. And for Christians love and friendship contain more than they do for other men. Christ takes us more completely out of ourselves and wraps us up in those to whom we feel ourselves bound. He makes life t

prisoned

lorious, shakes

a captain f

eriously sets himself to become like Jesus. Our mistakes and follies, the false starts we make, the tasks we attempt for which we discover ourselves unfit, the waste of time and energy we cannot repair, the tangled snarls into which we wind ourselves and which require years to straighten out, render this life absurd,

d that m

e of t

tantalizing failure, and victory is fo

nd where every contact of life with life is redemptive. But the more fervently we long for this golden age, the more heartily and indignantly we protest against present stupidities and brutalities and injustices, the more passionately we devote ourselves to realize the Kingdom, the more titanic this creation of a new order appears. Nothing we know can remain unaltered; but

es across me at all sorts of times with a horror that in 1900 I shall probably know no more of what is going on than I did in 1800. I had sooner be in hell a good deal-at any rate in one of the upper circles, where the climate and company are not too trying. I wonder if you are plagued in this way." He was repeating the experience of the old Greeks as it is expressed in Pindar's Fourth Pythian: "Now this, they say, is of all griefs the sorest, that one knowing good should of

ought, if all o

dations of a

thrusts in earth,

ght, a Paria

ong thereafter

d brows the a

ssions' pomp

ge their sweet

at those migh

ruin of a hu

ine the victor'

guish of ten

lf in which he could have no personal part or lot, he should feel that a liberty had been taken with him. And when that

to become the partner of His plans and labors, and then to think of God as living on while we drop out of existence, is the crowning misery, or rather the supreme confusion. Jesus would have pointed to some heartbroken man or woman, like Jairus or the widow

three lines from a poem by his wif

ye waiting he

giveth His

ess sleep He w

nto His secrets, using us in His purposes, letting us spend and be spent in the fulfilment of His will, and then putting us to an endless sleep? I

a passionate and logical longing. Ibsen puts into Brindel's mouth the words: "I am going homewards. I am homesick for the mighty Void; the dark night is best." Jesus acclimatizes man's spirit to a far different home, and sets

of the character of the Father we come to know through Him. Jesus' faith in His own resurrection was based on His personal experience of

leave My sou

uffer Thy devoted O

own unto Me th

e full of gladnes

cing us that the universe is our Father's house, it requires no further argument to assure us of its "many mansions." The unending fellowship with Jesus' God of all His true children is an inevitable inference from what we know His and our God to be. We do not base our confident anticipation of everlasting life merely upon some saying of Jesus, which we blindly accept because He said it, nor even upon the report of His own resurrection from the grave; these are too slight founda

, He is a faithless and untrustworthy God. Calvary was the supreme venture of faith; Jesus staked everything on the responsiveness of the universe to love, in the trust that the God of the universe is love. "If Christ hath not been raised, your faith is vain." But if

hat He is "no dead fact stranded on the shore of the oblivious years," but a living force in our world today, and that Easter triumphs are reenacted wherever His Spirit animates the lives of men. History again and again has demonstrated that His labor has not been vain in God; that the whole structure and fabric of things responds to trust and love; that careers s

lf: "With Me in paradise;" "Where I am, there also shall my servant be;" "I go to prepare a place for you;" "So shall we ever be with the Lord." Men who had experienced Christ's hold upon them, through all the divisive circumst

included in a life where His heart has its way; the city of our hope has walls; but it has also gates on all sides and several gates on every side, and we are certain of its hospitability to all that accords with the mind of Christ. That which renders the life within the veil not all dark to us is the fact that "the Lamb is the light thereof." There is a connection between it and our life today; the one Lord rules earth

timoniis t

ii (119): 3

E UNITED STAT