Daily globe. [volume] (St. Paul, Minn.) 1878-1884, 1879-05-04

parable loss, nothing can be conceived l
more utterly at variance with the harmo- 9
~ of creation; it is an absolute impossl- '
oility and not irreverent limitation even t
If Almighty will. A man can tell (
and thereby demonstrate his i
Falseness; the pagan god can deceive, be- e
cause he is weak and limited. But our
God, because of His own Infinite strength s
and of His eternal omnipotence, must
forever coincide with Himself. Other !
wise instead of being an Infinite possibil-
ity, He would be an infinite impossiblll-
ty. At one and the same instant He
would be and not be God. If this be so,
we must dismiss the argument, for the
ideality Of physical science is an unreal
fable and the Immortality of the spirit is
q deluSi7c promise.
But the mu ltitude of Immature chill
dren which die, what of them? Are
their souls lost? Why, if they continue
to live have they been deprived of the
benefit of this worlds education? What
shall we say concerning the suffering
with which this world Is afflicted What
of sin? The body is the vocal instrument
through which the soul communicates
with other souls, with his past self, and
even, perhaps, with his God. Were the
communication between soul and soul
direct and immediate, there would be
no protection for thought; each man
could take possession of the thoughts OF
every other man, and there would be no |
pers ,nalitv and individuality. The body |
is needed to hold the souls apart and |
preserve their independence, as we'll as
for conversation and mutual sympathy.
Hence body and matter are essential to
| mans true existance. Without them he
must, in accordance with the Chinese
theology, be instantly absorbed into the
Infinite Spirit. In this case creation
would he a false and unmeaning tragedy,
The soul Which leaves this earthly body
still requires incorp Grafton. The grand
est philosopher who has ever speculated
upon the theme has told us in his sub
lime epistle that there are celestial bodies
as we'll as bodies terrestrial. 1t may not
be in vain to strive to attain some in
sight into the possible nature Of the celes-
tial bodies, and it may, perchance, assist
as G. reconciliation for sorrow and sin.
Can we fear lest the substances of the
celestial bodies will be less adapted to
the souls which they are to clothe? Is it
not fair and just influence that each
body will be nicely fitted to its soul, as if
organized and crystallized under the
controlling influence from within2 What
better suggestion can be made which
| shall give us the full benefit Of the disci-
, pine, education ties and sympathies of
this life2 We shall be known as we are.
, Soul will recognize soul through its ex-
ternal covering with unerring certainty.
, The stature of each body will correspond
to the magnitude of the soul. The in
tellectual supremacy and consumate
beauty of Shakespeare will be more ap-
. parent III his celestial body than is his
l ideal stature. The countenance of the
: great lawgiver of Judea will shine as
: when he descended from Mount Sinai
: No crown will be needed to designate
legitimate royalty, nor any celestial
8 aureole encirllng their heads to mark the
loving and majestic presence of the
: apostles and true SAINTS. We may justly
/, apprehend that the deformity of our
Y future body will conform to our spiritual
! errors in the present life. Would not
such be the natural and legitimate pun
v ishment of sin? But, surrounded by
8 love and sympathy, who would not
+ speedily repent and hasten to be re-
=; stored to his intended excellence, and fill
3 heaven with Joy at his recovery? We
c then might recognize how suffering and
d sin were short. lived violations of material
Y and spiritual law, essential to free agency
c how they were the evidence of unlimited
n potentially, and how they were amply
| l.
It with which they we're associated.
j. Concerning those who have died young
e the argument is subtler and more uncer
n tain. 1t is a proverb that all sorts Of
y people are required to make world
n 1t would be detraction from creativ,
IL fertility to conceive possible characte
e that did not exist Nevertheless, w
n must admit that there are limits of spir-
e itual possibility. Certain general prin
l. ciples of human nature must be difsuset
l. through all souls which are intended 70
1t mutual intercourse. Such is mathenati
I cal truth, which wise men accept a
IS absolute. I have heard it suggested tina
N possibly the Creator might reverse thi
10 truth and make two and two five, or tn
r. sum of the angles of a rectilinear triangl
to differ from two right angles. Such
l power might be attributed to specie
es Of pantheistic god, some unconscious, ur
as developed, idietic and chaotic divinit,
L. but not to the one perfect God, of an II
le finite harmony of imaginatiel
I'd Experience justifes the assertion that a
be forms of mind required in this world al
ou here to be found How will it be wit
al the greater demands of the future worlG
re Where is the supply to come from2 VIII
ch not from the immature spirits which b.
e. gan their existence here, where there
IS. marriage and offspring, and are ready ft
er. a different training, partly, perhaps, III
m der our own guidance in the 7ifere1
in circumstances of the celestial world?
at WONDERFUL ORGANS OF SENSE POSSIBLE
on We have here five imperfect senses an
TX they are as much as we can MAJ
ne agesin this terrestrial world. A hfetin
b. is required for the most of us to becom
le journeymen in the use of either of ther
ms and no man has yet been known VIII
Ter was the master of them ali. Touch, tas
20 and smell arise from objects in lmmet
ad late contact with the nerves. Their VIC
it's range of perception in different person
he and their capacity for education give
nd undoubted intimation of how much the
hi may be extended in a more delicate an
he sensitive organization. Tn il variety
to character dependent upon their locate
nd In the nervous system, and their appare