and Jew, of heathen and savage.  For even among uncivilized races which have not the light of Christianity there is an agreement as to the fundamental conceptions of good and evil.  They, too, recognize the breaking of promises, lying, treachery, and ingratitude as evil; they, too, hold as sacred the bond between parents, children, and kinsmen.  It is hard to believe in the universal corruption of mankind, for, however obscured by savagery and superstition, there lies dormant in every human breast that feeling for the noble and the beautiful which is the seed of virtue, and a conscience which points out the right path.  Can there be a more convincing proof of God’s existence than this universal sense of right and wrong, this unanimous recognition of one law, alike in the physical and in the moral world, except that nature obeys this law with a full and absolute obedience, while man, who is free, has the power of violating it?

The body and the reason serve the ruling part of the soul, but they put forward claims of their own, they have their own share of power, and thus man’s life is a perpetual conflict with self.  If in this conflict the soul, hard-pressed from within and without, does not always end by obeying the voice of conscience, let us hope that He who created us imperfect will not require perfection from us.

For consider to what violent storms man is exposed in the voyage of life, what variety there is in his natural endowments, what incongruity between education and position in life.  It is easy for the favorite of fortune to keep in the right path; temptation, at any rate to crime, hardly reaches him; how hard, on the other hand, is it for the hungry, the uneducated, the passionate man to refrain from evil.  To all this due weight will be given in the last judgment, when guilt and innocence are put in the balance, and thus mercy will become justice, two conceptions which generally exclude one another.

It is harder to think of nothing than of something; when the something is once given, harder to imagine cessation than continuance.  This earthly life cannot possibly be an end in itself.  We did not ask for it; it was given to us, imposed upon us.  We must be destined to something higher than a perpetual repetition of the sad experiences of this life.  Shall those enigmas which surround us on all sides, and for a solution of which the best of mankind have sought their whole life long, never be made plain?  What purpose is served by the thousand ties of love and friendship which bind past and present together, if there is no future, if death ends all?

But what can we take with us into the future?

The functions of our earthly garment, the body, have ceased; the matter composing it, which even during life was ever being changed, has entered into new chemical combinations, and the earth enters into possession of all that is her due.  Not an atom is lost.  Scripture promises us the resurrection of a glorified body, and indeed a separate existence without limitation in space is unthinkable; yet it may be that this promise implies nothing more than the continued existence of the individual, as opposed to pantheism.