Take, as another example, the doctrine of eternal rewards and punishments. Many perplexed Christians of our day try to reconcile this spirited fable with their modern horror of physical suffering and their detestation of cruelty; and it must be admitted that the image of men suffering unending tortures in retribution for a few ignorant and sufficiently wretched sins is, even as poetry, somewhat repellent. The idea of torments and vengeance is happily becoming alien to our society and is therefore not a natural vehicle for our religion. Some accordingly reject altogether the Christian doctrine on this point, which is too strong for their nerves. Their objection, of course, is not simply that there is no evidence of its truth. If they asked for evidence, would they believe anything? Proofs are the last thing looked for by a truly religious mind which feels the imaginative fitness of its faith and knows instinctively that, in such a matter, imaginative fitness is all that can be required. The reason men reject the doctrine of eternal punishment is that they find it distasteful or unmeaning. They show, by the nature of their objections, that they acknowledge poetic propriety or moral truth to be the sole criterion of religious credibility. But, passing over the change of sentiment which gives rise to this change of doctrine, let us inquire of what reality Christian eschatology was the imaginative rendering. What was it in the actual life of men that made them think of themselves as hanging between eternal bliss and eternal perdition? Was it not the diversity, the momentousness, and the finality of their experience here? No doubt the desire to make the reversal of the injustices of this world as melodramatic and picturesque as possible contributed to the adoption of this idea; the ideal values of life were thus contrasted with its apparent values in the most absolute and graphic manner. But we may say that beneath this motive, based on the exigences of exposition and edification, there was a deeper intuition. There was the genuine moralist's sympathy with a philosophic and logical view of immortality rather than with a superstitious and sentimental one. Another life exists and is infinitely more important than this life; but it is reached by the intuition of ideals, not by the multiplication of phenomena; it is an eternal state not an indefinite succession of changes. Transitory life ends for the Christian when the balance-sheet of his individual merits and demerits is made up, and the eternity that ensues is the eternal reality of those values.