on the other, and shining in beauty each for the other; are two persons thus twined together and bound together for life, until in some dark hour one is called and the other is left; and does the bleeding heart go down to the grave and say, "I return dust to dust?" Was that dust, then? That trustworthiness; that fidelity; that frankness of truth; that transparent honesty; that heroism of love; that disinterestedness; that fitness and exquisiteness of taste; that fervor of love; that aspiration; that power of conviction; that piety; that great hope in God—were all these elements in the soul of the companion that had disappeared but just so many phenomena of matter? And have they already collapsed and gone, like last year's flowers struck with frost, back again to the mold? In the grief of such an hour one will not let go the hope of resurrection.

Can a parent go back from the grave where he has laid his children and say, "I shall never see them more?" Even as far back as the dim twilight in which David lived, he said, "Thou shalt not come to me, but I shall go to thee"; and is it possible for the parental heart to stand in our day by the side of the grave, where the children have been put out of sight, and say, "They neither shall come to me, nor shall I go to them; they are blossoms that have fallen; they never shall bring forth fruit"? It is unnatural. It is hideous. Everything that is in man, every instinct that is best in human nature repels it.

Is not the human soul, then, itself a witness of the truth of immortality?

Men say, "You cannot prove it. There is no argument that can establish it. No man has seen it, and it cannot be substantiated. It is not a ponderable thing." Men demand that we should prove things by straight lines; by the alembic; by scales; by analysis; but I say that there is much in nature which is so high that scales and rules and alembics cannot touch it. And is not man's soul a part of nature—the highest part?

I hold that even the materialist may believe in immortality. For, altho there is a gross kind of materialism, there may be a materialism which is consistent with a belief in immortality. Because, on the supposition that the mind is matter, it must be admitted that it is incomparably superior to any other matter that we are familiar with. Is there any matter outside of mind that produces thought and feeling such as we see evolved among men? If it be the theory that mind is matter, and if the matter of which the mind is composed be so far above all other kinds of matter in its fruit and product, is it not on so high a plane as presumably not to be subject to the lower and coarser forms of examination and test? I know no reason why cerebral matter may not be eternal. I do not belong to those who take that material view of the mind; but I do not know that immortality is inconsistent even with materialism; and how much more easily may it be reconciled to the view of those who believe in the ineffable character, the imponderable, spiritual condition, of the soul!

In addition to these arguments, when we come to the Word of God, we hear the voices of those who sang and chanted in the past. We hear the disciple crying out, "Christ is risen!" and we hear the apostle preaching this new truth to mankind. So that now the heavens have been broken open. The secrets of the other life have been revealed. And is there not a presumption, following the line of a man's best manhood, that immortality is true? Does one need to go into a rigorous logical examination of this subject? Should one stand jealously at the side of the sepulcher of Christ, and examine this matter as a policeman examines the certificate of a suspected man, or as one takes money from the hand of a cheating usurer and goes out to see if it is gold? Shall one stand at the door from which issue all the hopes that belong to the best part of man; shall one look upon that which is demanded by the very nature of his better manhood, and question it coldly, and tread it under foot?

What do we gain by obliterating this fair vision? Why should not heaven continue to shine on? Why should we not look into it, and believe that it is, and that it waits for us? Have we not the foretokens of it? Is not the analogy of the faculties one that leads us to believe that there is some such thing? Does not the nature of every man that is high and noble revolt at flesh and matter? Are they not rising toward the ineffable? Are not all the intuitions and affections of men such that, the better they are, the more they have of things that are manly, the more indispensable it is that they should have endurance, etherealization, perpetuation?

The heart and flesh cry out for God. They cry out for immortality. Not only does the Spirit from the heavenly land say to every toiling, yearning, anxious soul, "Come up hither," but every soul that is striving upward has in it, if not a vocalized aspiration, yet a mute yearning—a voice of the soul—that cries out for heaven,

"As the hart panteth after the waterbrooks, so panteth my soul after thee, O God!"

On such a day as this, then, in a community of moral feeling, how blest is the truth which comes to us, that we are not as the beasts that die; that we are as the gods that live! That for which we were made is immortality; and our journey is rough, straight, sharp, burdensome, with many tears. Our journey is not to the grave. I am not growing into old age to be blind, and to be deaf, and to be rheumatic, and to shrink a miserable cripple into the corner, shaking and tottering and forgetting all that I ever knew. The best part of me is untouched. The soul; the reason; the moral sense; the power to think; the power to will; the power to love; the power to admire purity, and to reach out after it—that is not touched by time, tho its instrument and means of outer demonstration be corroded and failing. No physical weakness touches the soul. Only the body is touched by sickness. And shake that down! Shake it down! Let it go! For, as the chrysalis bursts open, and the covering which confines the perfected insect is dropt, that he may come out into brightness of form and largeness of life, so this body is but a chrysalis; and when we break through it, we rise on wings by the attraction of God, and by the propulsion of our own inevitable desire and need, and are forever with the Lord.

CHAPIN

NICODEMUS: THE SEEKER AFTER RELIGION

BIOGRAPHICAL NOTE

Edwin Hubbell Chapin, Universalist divine, was born in Union Village, Washington County, N. Y., in 1814. He began his very successful ministry 1837 in Richmond, Va., subsequently he preached in Charlestown, Mass., from which place he was called to the pastorate of the Fourth Universalist Church in New York City. His preaching attracted large congregations, and he was generally regarded as one of the greatest preachers of this country. He spoke from a manuscript, using no gesture, but his magnetic personality never failed to drive his message home. He published numerous volumes of sermons and lectures. He died in 1880.

CHAPIN

1814-1880

NICODEMUS: THE SEEKER AFTER RELIGION

There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night.—John iii., 1, 2.

Altho we have but few glimpses of Nicodemus in the gospels, he is a personage of peculiar interest. A