that the Italian sunlight pours through the pupil like any other sunlight, and that the Italian breezes fan the brow like those of the sunny south the world over.  I understand that the general forms of human consciousness in Europe and Asia, are like those in America.  The operations of the five senses are the same in the Old World that they are in the New.  But what do I know of the surroundings and experience of a man who has travelled from time into eternity?  Am I not completely baffled, the moment I attempt to construct the consciousness of the unearthly state?  I have no materials out of which to build it, because it is not a world of sense and matter, like that which I now inhabit.

But death carries man over into the new and entirely different mode of existence, so that he knows by direct observation and immediate intuition.  A flood of new information pours in upon the disembodied spirit, such as he cannot by any possibility acquire upon earth, and yet such as he cannot by any possibility escape from in his new residence.  How strange it is, that the young child, the infant of days, in the heart of Africa, by merely dying, by merely passing from time into eternity, acquires a kind and grade of knowledge that is absolutely inaccessible to the wisest and subtlest philosopher while here on earth![1] The dead Hottentot knows more than the living Plato.

But not only does the exchange of worlds make a vast addition to our stores of information respecting the nature of the invisible realm, and the mode of existence there, it also makes a vast addition to the kind and degree of our knowledge respecting ourselves, and our personal relationships to God.  This is by far the most important part of the new acquisition which we gain by the passage from time to eternity, and it is to this that the Apostle directs attention in the text.  It is not so much the world that will be around us, when we are beyond the tomb, as it is the world that will be within us, that is of chief importance.  Our circumstances in this mode of existence, and in any mode of existence, are arranged by a Power above us, and are, comparatively, matters of small concern; but the persons that we ourselves verily are, the characters which we bring into this environment, the little inner world of thought and feeling which is to be inclosed and overarched in the great outer world of forms and objects,—­all this is matter of infinite moment and anxiety to a responsible creature.

For the text teaches, that inasmuch as the future life is the ultimate state of being for an immortal spirit, all that imperfection and deficiency in knowledge which appertains to this present life, this “ignorant present” time, must disappear.  When we are in eternity, we shall not be in the dark and in doubt respecting certain great questions and truths that sometimes raise a query in our minds here.  Voltaire now knows whether there is a sin-hating God, and David Hume now knows whether there is an endless