more freely, and in which we can come nearer the fruition of our hopes than we can come here. The state of the world, and the hard conditions under which life goes on, suggest the hope that the Creator will provide for us a better life than this. Besides, there seems to be in our nature an instinctive desire for continued existence, and an expectation of it. This tendency is so decided, and so permanent, that, speaking broadly, one may say that all men, in all stages of social life, and in all ages of the world, have believed in a life beyond the present. Some of the earliest philosophers have set forth the reasons for this belief with great clearness and force. The Phaedo of Plato, written three centuries and a half before the coming of Christ, contains a wonderful argument for immortality, drawn from the nature of the soul. Plato attempts to bring the doctrine of a future life into connection with his theory of knowledge.^ The belief in immortality has shown its power not only in the best Hterature of the world, but especially in the religious rites of all nations. The motives connected with this belief have always had a large place in the life of man. The belief in another life, which has appeared so generally among the beliefs of men, seems to have come from an original tendency in the soul, or from some knowledge which God gave to man in His earliest revelation. 1 The Phaedo, in Jowett's Plato, vol i. 429-499. See a full state- ment in The Witness to Immortality, by Dr. George A. Gordon, PP- 135-179- THE LIFE BEYOD THE CLOUD. 309 II.