The details of this transformed continued life we do not know at all; nor do we know, in particular, how far those who are in that life have any consciousness of their former condition (as, indeed, logically belongs to a continued life, else it is none), nor how far they are in a position to maintain a connection with their kinsmen here. Moreover, we could not apprehend it with our present organs of perception, even if it were to be disclosed to us. Likewise all descriptions of “eternal glory” (with which the fantasy of men has taken so much pleasure in busying itself), as well as the notion of an “everlasting rest” (which, with our present ideas of rest, we could not endure), are nothing further than fantasy, expressed in impossible, or at any rate in quite imperfect pictures. It is surely possible, we may hope, for the nature of the life to come to be, far beyond all human understanding, greater than all these pictures represent; but it will quite surely be intelligible only for those whose spiritual nature is suited for it and sufficiently purified from everything that tends to decay. That is, in other words, if there is a continued life for all, and if they who have lived for nullities and have not developed their capabilities toward the attainment of things eternal, do not sink into nothingness, then every one surely continues to live in the element to which he truly belongs. Whether there is then an endless duration of this new state under all circumstances, or whether there are still many separate steps of life, as in our life, and a final purification for all men (the so-called “restoration of all things”)--these are questions that no one will ever be able to answer satisfactorily. Whether there is an eternal punishment of the wicked does not seem to be so very important--less important, at least, than the unending advance of the good; and whether the wicked believe this, or do not believe, it has no very real influence upon their conduct. The punishment of the resolutely wicked (which many do not see brought about, and so become easily dubious of the existence of divine justice in the world) is particularly this, that they are unable to become better even if in their better moments they wish to do so. They are obliged to remain slaves to their lower nature, and to lose their life without any results worth while and without the hope of an immortality which they could only fear. If that still seems to you to be no satisfactory compensation for the sorrows and deprivations of the good upon earth, then add this fact to the account, that evil men do not experience the love and fidelity of men, the best of all outward things the world has to offer, and without which all their other possessions might well appear worthless, even to him who has them in the greatest fulness. He who loves no one, and whom no one loves, is a poor, lonely man, though he may, in the common belief, be sitting in the lap of fortune. And things are so