of every tree throughout oar northern clime is a silent prophecy of yet another spring and other summers, and harvests too; so this instinctive love of justice scantly budding here and nipped by adverse fate, silently but clearly tells of a kingdom of heaven. I take some miserable child here in this city, squalid in dress and look, ignorant and wicked too as most men judge of vagrant vice, made so by circumstances over which that child had no control; I turn off with a shudder at the public wrong we have done and still are doing; but in that child I see proof of another world, yes, Heaven glittering from behind those saddened eyes. I know that child has a man's nature in him, perhaps a Channing's trusting piety; perhaps a Newton's mind; has surely rudiments of more than these; for what were Channing, Newton, both of them, but embryo men? I turn off with a shudder at the public wrong, but a faith in God's justice, in that child's eternal life, which nothing can ever shake.
III. A third argument is drawn from the nature of God. He, as the infinite, the unconditioned, the absolute, is all-powerful, all-wise, all-good. Therefore he must wish the best of all possible things ; must know the best of all possible things; must will the best of all possible things, and so bring it to pass. Life is a possible thing; eternal life is possible. Neither implies a contradiction; yes, to me they seem necessary, more than possible. Now, then, as life, serene. and happy life, is better than non-existence, so immortality is better than perpetual death. God must know that, wish that, will that, and so bring that about. Man, therefore, must be immortal. This argument is brief indeed, but I see not how it can be withstood.
I do not know that one of you doubts of eternal life. If any does, I know not if these thoughts will ever affect his doubt. Still I think each argument is powerful; to one that thinks, reasons, balances, and then decides, exceeding powerful. All put together form a mass of argument which, as it seems to me, no logic can resist. Yet I beg you to understand that I do not rest immortality on any reasoning of mine, but on reason itself; not on these logical arguments, but on man's consciousness, and the instinctive belief which is common to the human race. I
