There are other considerations relating to the future judgment which it is necessary to enter into in order to complete the argument for the immortality of all men. We live in a world in which sorrow and pain and death abound everywhere and at all times, and although these are actual consequences of sin, inasmuch as they would be non-existent if sin did not antecedently exist, it is not the less true that the _law_ which in the present time of imperfection connects suffering with sin, tends in its operation towards bringing on eventually a state of perfection. Thus there is a final cause for that law. I have already (page 14) illustrated this doctrine by reference to the process whereby the actual condition and adornment of this earth were elaborated by the operation of physical laws out of a state of darkness and chaos. This view is corroborated by the noticeable fact that suffering in this life, whether caused by the three scourges, war, pestilence, and famine, or what we call accident, or by the injustice and cruelty of men, by no means in proportion to guilt, since even the innocent thereby sometimes suffer. Now, as all {50} human deeds and experience are taken cognizance of in the great day of judgment, it must be admitted that sufferings of the kind just mentioned will be included in the account. In what way, and with what effect, will, I think, be to some extent indicated by the following considerations. Besides the principle of animal life (_psyche_) which man partakes of in common with the creatures of a lower order, there is within him a spirit (_pneuma_) which is being formed, educated, and built up, all the time that it is the tenant of a corporeal "vessel." On account of this law of progressiveness, the spirit of a child, as we can all see, differs in its feelings and its understanding from that of a man. In short, spirit perfected is the principle of immortal life. Now, during our waking hours our spirits are replete with consciousness and thought, which, however, at the moment of falling asleep depart from us. The spirit is then taken into the keeping of the angels of God, to be by them restored into its place in the body at the moment of waking up and of return to consciousness. In like manner at death the spirits of all men, good and wicked, pass into the custody of the Creator of spirits, to wait for the return to consciousness by being on the morning of their resurrection again united with body,--not, however, with the same natural body, but with a spiritual body (1 Cor. xv. 44). The union of spirit with bodily essence appears to be a {51} necessary condition of human consciousness, and to have been ordained for the special reasons that we are destined to live hereafter not only individually, but in _social_ relations also, and that only through the medium of body is there communion between one man's spirit and that of another.