minds, we find that the ancient Germans expected to meet their friends after death in a beautiful, peaceful valley. The custom, among many pagan nations, of slaying the servants of princes, that they may attend them in another world, involves of course the idea of recognition.

A belief of this kind, though deep and general, does not, however, prove its own correctness; it will have very little weight with those who have a more sure word of prophecy; yet must we regard it as somewhat significant, and closely related to an essential element of the human soul, indicating a want in the general heart, thus plainly expressed. We would give to it, in connection with this subject, some such a place as we assign to the general belief of immortality in an argument to establish that belief.

Taking this side glance, as we approach the inspired volume, we naturally inquire, why should it not be so? What reasonable objection can be urged against it? So far from there being just ground to oppose it, does not every enlightened and Christian mind long that it should be true? What would society on earth be without mutual recognition ? And is heaven a less social place? Is the demand for this less imperative there? Will our beloved

Christian friend be less himself after death than

now, or lose those characteristics which attach us to him here?

We open the Bible. We peruse it carefully. From first to last we find nothing that conflicts with this belief. If this were all we could say, even that would be in its favor. Here is our first proof, and though negative, yet it is valid. But let us examine what the Scriptures teach respecting the abode and condition of the glorified. In respect to their conlition, we find that it is eminently social. They are represented as citizens, intermingling freely; but there is no intimation that previous to their meeting there they were all strangers. They form a family, whose members were once on earth; and can their quickened recollection be oblivious of former acquaintance? Do they know less than they did here?

Does not Lazarus know in whose bosom he is? All the conceptions of heaven suggested by the Bible favor the idea of future recognition.

This is our second step in the examination of divine testimony. Let us now proceed to a scrutiny of particular passages. The New Testament is before us. Our Lord speaks: "And I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and

Jacob, in the kingdom of heaven." Will they meet at that banquet without recognition? Again:"Ye are they which have continued with me in my temptations; and I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table, in my kingdom, and sit on thrones, judging the twelve tribes of Israel." Can that be fulfilled while the parties are strangers to each other? And when, at the last judgment, he shall speak of things done to "these my brethren," will they not recognize those who have done them either an injury or a kindness? If, on the mount of transfiguration, the disciples knew Moses and Elias, who had already been a thousand years in glory, will not all disciples know them, and know one another, on the Mount Zion above?

We open letters from the great Apostle, and read:-"Knowing that he which raised up the Lord Jesus shall raise up us also, by Jesus, and shall present us with you;" and, again, 1 Thess. 2: 19: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?" We conclude with confidence that Paul expected to recognize those Thessalonian converts amid the throng

before the throne. Turning back to the Old Testament, and hearing patriarchs speak of "being gathered to their fathers," and David of "going to the child," we infer that they expected to know their kindred in the Better Land. In the fourteenth of Isaiah we read:-"Hell from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Thy pomp is brought down to the grave, and the noise of thy viols the worm is spread under thee, and the worms cover thee. How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!" If that be true among the lost, shall it not be also among the blessed? If Dives in torment recognizes Lazarus afar off in Abraham's bosom, shall not Lazarus recognize those who are near and round about him?

Neither the Old Testament nor the New goes into minute details respecting the heavenly state, or teaches future recognition, positively and directly; but, in view of the general expectation of the

human mind, the absence of adverse testimony, and these decided though incidental teachings, we may be sure that Christian friends will know one another in the future world.

In a preliminary part of the chapter, we glanced at the character of belief on this subject in lands not illumined by the gospel. Let us now glance at the belief of those who have had the holy Scriptures. Cyprian, in the third century, responds thus :

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Who, finding himself in a strange country, does not earnestly desire to return to his fatherland ? Who, about to sail in haste for his home and his friends across the sea, does not long for a friendly wind, that he may the sooner throw his arms around his beloved ones? We believe Paradise to be our fatherland; our parents are the patriarchs: why should we not haste and fly to see our home and greet our parents? A great host of beloved friends awaits us there; a numerous and various crowd, parents, brethren, children, who are secure in a blessed immortality, and only concerned for us, are looking with desire for our arrival. To see and embrace these what a mutual joy will this be to us and them! What bliss, without the fear of death, to live eternally in the heavenly kingdom! How vast, and of eternal luration, is our celestial