It will be observed that Mr. Johnson does not make himself answerable for specific articles of belief on God or immortality, but confines his faith to the persuasion of indwelling mind, sovereign, eternal, imperial. "Immortality," he says, "is immeasurable chance for all. In its light, all strong, blameless, heroic lives--divine plants by the wayside--tell for the nature they express. God has made no blunder in our spiritual constitution. Power is in faith." This intense belief in the soul, in all the native capacities of our spiritual constitution, in the supremacy of organic feelings, ideas, expectations over merely private desires, this burning confidence in divinely implanted instincts, this absolute certainty that every promise made by God will be fulfilled, explains the tone of exulting hope in which he writes to bereaved friends. I wish I could tell you how firmly I believe that feelings like these (that the absent one cannot be dead), so often treated as illusion, are _true_, are of God's own tender giving; that in them is the very heart of his teaching through the mystery that we call death. Our affections are _forbidden by their maker_ to doubt their own immortality.... Immortal years, beside which our little lives are but an hour--what possibilities of full satisfaction they open! And we sit in patience, knowing that they must bring us back our holiest possessions--those which have ever stood under the shield of our noblest love and conscience and so are under God's blessing forever. How far such a declaration as this comports with the demand for general immortality made in behalf of those who are conscious of no noble love, who have attained to no conscience, and have no holy possessions, we are not told. Perhaps Mr. Johnson would seize on the faintest intimations of mind as evidencing the presence of moral being, as Mr. Weiss does. But he did not dwell on that side of the problem. Plainly he ascribed little value to mere personality, viewed abstractly and apart from its spiritual development. He wrote to those whom he knew and loved, to remarkable people. Yet it would not be fair to conclude that immortality was denied to the basest. If immortality is "opportunity," a "chance for all," it is for those who can profit by it or enjoy it. If any are debarred, the cause must be their own incompetence. They simply decease. There is no torment in store for them; no hell is possible.