and believing in, a future life. I do not wish to scoff at the popular views; but it is important that those who adopt the materialistic theory of the Resurrection should realize the unnecessary and grotesque inconsistencies with which they obscure the Christian faith. Popular Christianity appears generally to accept a sensuous paradise, only excluding what some may deem the coarser senses, the smell, touch, and taste. But what is the special merit of the other two senses, hearing and seeing, that they alone should be allowed places in Paradise? And this visible, semi-spiritual body upon which the vulgar fancy so insists—what purpose will it serve? "The purposes of recognition between friends." Then it will be like the old material body of the departed—at what period of his existence? Shall he be represented as a youth of twenty or a man of forty, or of fifty, or as a child of ten? And how as to the body of one who was deformed, maimed, or hideously misshapen and ugly? "It would be a purified likeness, summarizing, as it were, every period of life, so that it would be recognizable, not indeed by our eyes but by those of spiritual beings." That is conceivable: but why all this trouble to obtain a visible body that shall make recognition difficult, when recognition can be conceived so much more easily as the result of mere spiritual communion? Keep by all means the language of the Apocalypse and of the Pilgrim's Progress in order to describe in poetry the condition of the blessed dead; but remember that it is the language of poetry; and let every such use of words be concluded (as with a doxology) by the thought, "Thus will it be, only far better, infinitely better; for God is love; and our future communion with the love of God will be a height of happiness such as no power of sense can reveal, and only the spirit-guided soul can faintly apprehend."
But perhaps you will say "You are ready enough to
