if we do not ourselves become instruments in bringing this adaptation about. 253. The outcome of all these speculations would thus lead us to regard the Christian system as affording a full scope for development in all respects, whether of the universe or of the individual. Its law is pre-eminently that of liberty, and it has conducted us to the conclusion that the doctrine of the Trinity, or something analogous to it, forms, as it were, the avenue through which the universe itself leads us up to the conception of the infinite and eternal One. Nevertheless, not a few of our readers may be disinclined to entertain any precise conception of the Divine nature. Neither atheists nor theists, they simply dismiss the Deity as being quite above their comprehension, and all doctrines founded upon definite conceptions of the Deity, as superstructures without foundation. Now, the results regarding a future state at which we have arrived are, as we think, and as we have said in our introduction, capable of being very nearly, if not altogether, detached from all conceptions regarding the Divine essence. We have merely to take the universe as it is, and, adopting the principle of Continuity, insist upon an endless chain of events, all fully conditioned, however far we go either backwards or forwards. This process leads us at once to the conception of an invisible universe, and to see that immortality is possible without a break of continuity. We have, however, no physical proof in favour of it, unless we allow that Christ rose from the dead. But it will be admitted that, if Christ rose from the dead, a future state becomes more than possible; it becomes probable; and we do not see that this conclusion is, in itself, greatly modified by differences in our mode of regarding the exact nature of Christ. Again, the production of the visible universe in time leads us, by the principle of Continuity, to the conception of a fully conditioned intelligent universe, existing prior to the production of the visible. And furthermore, we are induced by our argument (Art. 218) to regard the production of the visible universe as the work of an intelligent agency residing in the invisible. If, then, such an agency could produce the visible universe, it could certainly accomplish the resurrection of Christ, without any break of continuity, so far as the whole universe is concerned. 254. The joys of the Christian Heaven are celebrated in Hymns which are frequently very beautiful, even if they do not mount to the sublimity of the ancient Hebrew ode. One of the finest of these is the free translation by Pope of the Latin (not originally Christian) ode standing at the commencement of this volume. It runs thus:— ‘Vital spark of heavenly flame! Quit, oh, quit this mortal frame! Trembling, hoping, ling’ring, flying! Oh, the pain, the bliss of dying! Cease, fond Nature, cease thy strife, And let me languish into life!