) > % •c I 4 c • .■ ■ 3 ' *,- ' - ' *- iJ ^v ■'‘- •■' * • ■ '•'• .<•' -j f* t’ r •*T^ ^ 'A ■- ' ' ■ -i '■ ■ . -- - w -tf r - s;\ r ;# ,. ^ ,r V^ . " , ■» < J L^ • <» *• * , / »► ' t rt^' ^.r . .", ■• .*/*-' ^ ^ '. r f '. :i^'< ^ ^ T ■*'.:' .'V ■ .-- ■' • '• .. -/*■ _'•• - r . t >'■ 4^ V- 3 -T'-'J ’<5 -'#« ’ ■a: H- >y '# ‘v%I *> ■ •* ■■ * f' 4 . * * ^ '■'il ^ if '•r y'' •tT * ? M:r ' ' * ♦ iKi~ f r- i 4 .'» i 1 Bft % X ♦^> ■^' a yr*-' Vl> ^ 'fe; y - - ■< ■ ■ ^ i . '■: , h'-. X ^r *v «». >' >; t' *r V *7 V, i. ■ f* -‘'H ••» -• ^ ■:*i 1^1 ^ •V.-T .^- • V V-/'- ^ ■ .-- ' '"fj^-:'^'- •* ■ - ■ '^ -*■ . -i- "■% : Jy. .*'. ' ^*' .'••if* ■ '- * , ■ '-'i i- * .^-Vji^Hf'-' ' - * - ' - 3 > i?' ^t• y.'* r‘.^S> ^ ,-jr Mm 1? 'll. ' ■ .--vf'jfA . *•-•• . 3 :: , -^^^< 7 -** . AE2_A4 V r . h ^ • , • y m.' ’ %%** ^ • ’ • ■• '.'■ - -Mu: . • . "’. : ■'^ ' ■ >,.'' 1 i' ^ A ® ' • » A- • i^-. » m. m >.} ^ -■: *' w mT'- * ‘ --frl • f t • ^'V*' .* »■ ■ s • V » ♦ « ?> ■Vf .r> Iff ; *'- ?•' - .,jjf TV .;,: ^ vie; J Digitized by the Internet Archive in 2018 with funding from University of Illinois Urbana-Champaign https://archive.org/details/comfortinsorrowtOOIive t ■ 9 ^ » • H ^ 4 : - < - i / :«X> . .r-v'v-ii ' 4 9 4. •i‘ COMFORT IN SORROW; A TOKEN FOR THE 'BEREAVED. BY B. P. LIVERMORE. m Comfort all that Mourn.’'’— laaiRli, --- ■ - CHICAGO, ELL. : D, P. LIVERMORE, 1: : : : : NEW COVENANT OFFICE im. 1 • t * ' ^ >i i'hO, Entered according to act of Congress, in the year 1866, by D. P. LIVERMORE, In the Clerk’s Office of the Northern District of the State of Illinois. H. W. Havkn, Printer, 132 South Clark St. PREFACE. This little volume which has been prepared amid a multiplicity of duties, is designed more especially for the bereaved, to impart comfort in sorrow. The author is not insensible to its imperfections ; he has not written for the eye of the critic, but to present thoughts suggested by twenty years’ experience in the Christian ministry, to console the^ aflSicted and strengthen the sorrowing. Having been bowed in sorrow himself, and having found consolation in bereavement, he has desired here to comfort others with the same comfort wherewith he has been comforted of God. Such as it is, he sends this little volume out, on its divine and holy mission, devoutly praying that it may assuage the sorrows of the afflicted, and do somewhat to mitigate the grief incident to the bereavements and disappointments which are the common lot of humanity. VII PREFACE. SECOND EDITION. The first edition of this book having been exhaust¬ ed, and the demand for it still continuing, it now appears in a new and enlarged form. Several arti¬ cles have been added upon \30nsolatory topics, pre¬ pared with special reference to the bereaved. The author has received repeated assurances that this little volume has carried comfort to many sorrow¬ ing hearts, and he sends it forth again in this new form, with the prayer that it may continue its holy mission in the comforting of the aflQ icted and bereaved. Chicago, June, 1866. CONTENTS. Immortality of the Soul,.9 Recognition op Friends after Death, ... 21 Progress in the Future Life,.35 Consolation in Bereavement, . . -w . . . 41 Nature and Providence,.47 I Would not Live Alway,.61 Lost a Child,.58 The Angel Guest,.62 Divine Strength,.66 Death of Children,.70 Destruction of Death,.79 Value of Christian Hope,.83 The Bereaved Mother,.92 The Two Homes,.97 Heaven and its Attractions,.105 Comforts of the Gospel,.125 Mission op Affliction,.180 VI CONTENTS. The Strengthening Angel, . The Loneliness op Death, .150 Soldiers’ Hymn, .... The Memory of the Dead . . Without the Children, . . , ...... 165 The Heavenly Shepherd, . . .167 IMMORTALITY OF THE SOUL. Whatever portion of the vast creation of God we pause to examine and study, the magnificent display of divine wisdom and benevolence chal¬ lenges our admiration and excites our wonder. On every hand, we trace the “ footprints of the Creator,” and behold a marvelous exhibition of God’s perfections. In the countless hosts that burn and blaze above us, we read lectures of heavenly wisdom; and when we consider that God has launched these myriads of worlds from his mould¬ ing hand, out into infinite space, and look at these heavens as the work of his finger, the moon and stars which He has ordained, we are constrained to ask, what, indeed, is man that God should be mindful of him ? And, yet, feeble and insignificant as man may appear, he constitutes the crowning glory of creative power. Being created in the Divine image, but a 2 10 IMMORTALITY. little lower than the angels, he bears the highest mark of the Infinite Mind. God having sealed him with his own precious signet, and given him a mental and moral nature, destined to live forever, he sustains the most intimate relation to the Infi¬ nite Father. It is this intellectual and moral nature of man which constitutes him a child of God, in contradis¬ tinction from the race of animals, which are only creatures of his hand. Man alone is the offspring of God, and being created in the Divine image, is permitted to call Him Father. The work of creation would have been incomplete without the rational soul to study the works of God ; to admire the beauties of creation, and be filled with wonder, love and praise. God might have stretched abroad these heavens, and garnished the sky with magnifi¬ cent wonders; the earth might have been orna¬ mented and made beautiful by infinite intelligence; but all this display of the Divine perfections would have been lost, without intelligent souls to appre¬ ciate the goodness of the Lord, and adore Him for the greatness of his love and the wealth of his wisdom. God gave to his offspring a nature which enables him to appreciate the beauties and wonders of crea¬ tion— and without such a being as man, God IMMORTALITY. 11 never could have been seen in his works; for the beasts of the field do not see Him. It requires a rational soul to see God in nature ; in the heaving ocean ; in the everlasting mountains; in the refresh¬ ing breeze; in the shining sun; in the falling rain, and in the starry firmament. We repeat, then, with emphasis, that the creation would have been incomplete, without a being made in the image of God, to know Him, to learn of Him, to be allied to Him by an indissoluble tie, and to honor, love, and serve Him. Without moral and intelligent beings, there would have been none to appreciate the. marvelous exhibition of Divine wisdom and benevolence, none to prostrate themselves in ado¬ ration before God, to adore his wisdom, praise Him for his goodness and love, and worship Him in the beauty of holiness. God made such a being when He created man in his own image — endowed him to a limited extent with the same powers, intellectual and moral attributes and affections that belong to Himself. This work constitutes man a child, and God a Father. A soul could not be made in the image of God and be mortal. The beasts, which perish, are not said to be made in God’s image ; and had man a mortal soul to perish, like the beasts, he would 12 IMMORTALITY. not have been spoken of as having been created in the likeness of God. Man is made in an immortal image, with an imperishable nature. Philosophy, indeed, teaches that matter is inde¬ structible— that there is not a particle of matter less now than on the day of creation — that the conditions of material form are changed, but matter itself is not lost in the change of conditions. And if such are the teachings of philosophy, in regard to matter, shall we not infer as much from the teachings of mental philosophy, in regard to the indestructibility of mind ? If God has made matter indestructible, is it not as reasonable to suppose that He has made the soul indestructible and immortal ? The immortality of the soul is not only a legiti¬ mate deduction from the premise already estab¬ lished, that man is made in the likeness of God, but it may be argued from its own nature and wants. When God created man an intellectual and moral being. He gave to him a mind, not of infinite powers and attributes, but of unlimited duration — a nature to unfold and develop, capable of endless growth and expansion. God has planted immortal desires within the soul. We all have aspirations that rush into the skies. Man’s spiritual nature craves immortality IMMORTALITY. 13 just as the physical nature craves food. This desire belongs to man’s mental being the same as sight and hearing belong to the physical nature. This desire for immortality is not the result of education and Christian teaching. It is a natural craving, common to all men — to the uncivilized and most barbarous nations of the earth. Man feels his immortality — that he is a child of God — and that there is something within him that will survive the wreck of matter and crash of worlds ! Now, God would not have given us this desire for immortality, had He not intended to satisfy it. He would not kindle hopes in the soul, merely to disappoint them. If man were not ultimately to possess immortality, our heavenly Father would not have given to the human soul such an aspiration. No good parent would kindle hopes in a child’s bosom merely to disappoint them. What would be thought of a parent, who should present some delicious fruit before a little child, almost within its reach, and thus create desires in the mind of the child for the fruit, never intending to gratify them, but for the express purpose of disappointing the child? We should call such a parent hard-hearted and cruel; and though we might believe that a tiend would do thus, we could not believe this of a God of infinite love. Tantalus was represented by 14 IMMORTALITY. the poets as being punished in hell with an insa¬ tiable thirsty and placed up to his chin in the midst of a pool of water, which, however, receded as soon as he attempted to drink and satisfy his Diirst. And thus, while surrounded with the element, which he so much craved, he could never taste it! Just above his head, only beyond his reach, hung a bough loaded with the most delicious fruits, but the moment he attempted to seize it, it was suddenly removed beyond his grasp by a blast of wind. And in this way, the gods were represented as punishing Tantalus, in hell, by giving him desires w^hich could never be satisfied. But shall we say that our heavenly Father — a God of infinite wusdom and love, has given man desires for immortality, which he does not intend to satisfy ? If God had designed that man should end his existence with the present life. He would not have planted wdthin the soul, longings and desires for an immortal life. He ought to have been made with aspirations that earth could satisfy. But as he is not so constituted, it is, at least, strong presumptive evidence of his immortality. Indeed, the argument to our own mind has almost the force of actual demonstration. Besides, if creation w ould have been incomplete as we have shown from a previous line of thought, 15 without moral and intelligent beings to see and adore God, to praise and to love Him ; then if such minds were struck out of existence, as they must be if the soul is not immortal, the work of God would remain eternally incomplete, and thrown back into the same unfinished state, as it was, before He created a. rational being. Our heavenly Father would be striking out of existence the only creature of his hand that can admire his works — appreciate his wisdom and goodness, and adore and serve Him; the only being capable of gratitude and praise — the only being in the vast creation that can see, worship, and know God! We can discover no reason for such a destructive work on the part of our heavenly Parent. The same argument which would exhibit the wisdom and goodness of God in creating a rational soul, would prove the necessity of its continued existence. If man is not ultimately to possess immortality, the present life is an inex¬ plicable enigma! Why should God create intel¬ ligent beings, with such capabilities and aspirations — with minds capable of culture, growth and expan¬ sion that ally them to the Infinite Mind; to live upon the earth a few short years, and experience the joy and bliss of culture, refinement, and communion with Him, and just as they begin to understand the sciences and to learn of God, strike them out exis¬ tence. 16 IMMOETALITY. Man need-s to be immortal to see all of God. Oh, how little we understand Him, who spake and it was done; who commanded and all things stood fast; who stretched abroad the heayens, and built the countless firmaments! Now^how circumscribed is our vision—how limited our knowledge? We need to be immortal that w^e may learn of God for¬ ever and ever. It will take an eternity for our powers fully to unfold, an endless life to compre¬ hend God,and understand the wealth of his w isdom, and the greatness of his love. Man, therefore, must be immortal. Immortality of mind is absolutely essential to its full development. When we consider the greatness of the soul, which is created in the Divine image, and the capability of man, we are constrained to believe that God must have had a good object in giving existence to such a being. All minds, we think, will readily assent to this statement, however reluc¬ tant some may be to acknowledge its logical conclu¬ sion. We cannot well conceive of a God of infinite wisdom working without some design. In creating the heavens and the earth, He must have had some definite purpose in view. And when He created man in his own image. He must have had some definite object in his creation. And if God cannot work without an obiect in IMMOKTALITY. 17 view, as He is an infinitely wise and benevolent Being, it is equally evident that He must have a wise and benevolent purpose. This follows of logical sequence. God could not have an evil purpose in awakening men into existence, for his nature is love, and love worketh no evil. All agree upon this point. Long has it been taught that the “ chief end of man is to glorify God and enjoy Him forever.” Whatever error the Catechism contains, we think, that it here teaches a glorious truth. What other object could an infinitely wise and good God have in forming a being in his own likeness? What nobler end than to glorify God and enjoy Him for¬ ever? God only can be glorified by the ultimate redemption of the soul. This purpose of the Divine Being must be accom¬ plished, for our heavenly Father cannot be disap¬ pointed in the creation of man. His plans cannot be frustrated. There is no earthly power that can defeat the purposes of the Almighty. He will carry forward all his plans and execute all his designs, so that all men, we trust, will ultimately glorify God and enjoy Him forever. Entertaining such views of the Divine character and purpose, and moral government of God, we can trust in Him for time and for eternity. Con- 2a 18 IMMORTALITY. scious of our immortality, the cold grave shall not frigViten us, for we feel assured that we shall sur\ive the stupendous change, and with our kindred and friends, live and reign with God forevermore. To this view’ it has sometimes been objected that man is not now immortal, because the Scrip¬ tures teach that God only hath immortality. — 1 Tim. vi. 16. The meaning evidently is, that God only posesseth independent immortaWy. He is without beginning of days or end of years, the uncreated Being — King of kings and Lord of lords. Man derives his immortality from God ; but with God, it is not derived. It exists in Him independently, the uncre¬ ated Being; and as He is the only uncreated and underived Being, it is said that He only hath immortality. Man derives it from God. He, conse¬ quently, gives immortality to every being created in his owm immortal image. The expression siniply distinguishes the Almighty from all created natures. He is infinitely exalted above the throne of the uni- verse, dwelling in light wdiich no man can approach unto. He is the only Being without beginning of days or end of years, and, therefore. He only hath immortality. The passage does not say that God is the only Being w’ho is now immortal ; or angels are immortal, the countless hosts of IMMORTALITY. 19 redeemed spirits in heaven are immortal, and man’s spiritual nature is i;nmortal ; but God is the only Being who possesses independent immortality ; lie hath immortality in Himself. The passage certainly does not teach that man is not immortal. In Rom. xvi. 27, God is called only wise ! This certainly does not teach that man is destitute of wisdom because God is only wise! It means that God’s wisdom is underived and uncreated, and inherent in his nature. This is all Paul meant when he spoke of God who is only wise. So when he says God only hath immortality, we understand him to teach that He only hath underived and independ¬ ent immortality. In the preceding verse, God is said to be, “The blessed and ordy Potentate, the King of kings, and Lord of lords.” — 1 Tim. vi. 15. This does not rnean that there are no other potentates and kings and monarchs, because God is here cilled the only Potentate. A potentate is a ruler who possesses great power — a great sovereign. There are consequently many potentates on earth, many kings and rulers, though God is called the only potentate. The meaning is that God possesses Ahnighty power. He is the Infinite Ruler and Mighty Sovereign of the universe, and King of all kings and Lord of all lords. All beings derive 20 IMMORTALITY. their strength and power from Him; He alone possesses independent power. His is underived strength. In this sense, He only hath immortality. With Him, it is underived and independent. There is one passage (we might quote many) which, we think, places the matter beyond all doubt in regard to the immortality of man: “Now that the dead are raised, even Moses showed at the bush, when he called the Lord, the God of Abra¬ ham, and the God of Isaac, and the God of Jacob. For he is not the God of the dead, but of the living; for all live unto Hdi.” — Luke xx. 37, 38. It was shown unto Moses that Abraham, Isaac, and Jacob were alive unto God; for He is not the God of the dead, but of the living; for all men live unto Him. They were not in an unconscious state, and, therefore, must have been alive and immortal. In this way, Moses showed that the dead are raised. This passage shows distinctly that man does not rest in the grave, but passes into a state of conscious immortality, and lives unto God, hence God is not the God of the dead, but of the living, for all live unto Him. RECOGi^ITION OF FRIENDS IN THE ir'XJTXJrLE ST-i^k-TE. \ The recognition of friends in the future state of existence, is a subject fraught with deepest impor¬ tance to those who believe in the immortality of the soul. Once convinced that we shall live here¬ after, we desire to know whether we shall meet our friends and loved ones in the immortal world. Called as we are are to part with those dear to us as the “ apple of our eye,” and to follow the forms of loved ones to the cold grave, the subject which we propose now to consider, is one of intense interest to every human being, and addresses itself to the affections of the heart, as well as the highest powers of the intellect, and may properly be consid¬ ered in the light of reason and revelation. Standing beside the grave, and bending over the form of 22 EECOGNITION OF FKIENDS some dear friend, the question which presses itself upon our. attention is — shall we meet on the immortal shores? Shall we so distinctly retain our identity, as to be conscious of our own spiritual existence, and of the existence of our kindred and friends? AVe inquire how far reason and revela¬ tion sanction the hope that we shall meet again and enjoy uninterrupted harmony and peace with our friends in heaven? If we are able to decide this point as our affections dictate and aspirations demand, then we can be resigned to God’s prov¬ idences, and sustained in our deepest sorrows; but if not, peace must forever be a stranger to our bosoms and we cannot be comforted in our afflic¬ tions. AVho then has not an interest in this theme? Designing to examine the subject in the light of reason and revelation, we will glance first at the phil¬ osophical argument in proof of the future recog¬ nition of friends. 1. VTe remark, that the btct of a reunion of friends in the future life, is distinctly implied in all that is given us in the gospel to comfort mourners. As the gospel of Christ was given to comfort all that mourn, its divine truths are peculiarly designed to comfort the afflicted, and heal the broken hearted, give the oil of joy for mourning, and the garment of praise for the spirit of heaviness. Such being the IN THE FUTURE STATE. 23 object of the gospel, as every believer in Christi¬ anity must admit, we cannot fail to perceive the nature of the truths it reveals, to assuage human sorrows and comfort afflicted souls here can be no comfort in the thought of eternal separation of friends, which inevitably takes place, if we do not meet loved ones hereafter. If there is no reunion in the immortal world, then death produces a sepa¬ ration which is to be endless in duration, and such a thought can afford no consolation. And if the gospel teaches such separation, instead of being adapted to our wants, it pierces the soul with many sorrows. When the parent mourns the departure of a dear child, how can such be comforted, if the gospel teaches that parent and child will never meet again? If it does not teach a happy reunion, then it teaches eternal separation, and no comfort can be deiived from such a reflection. Though it may teach a future state of existence for parent and child, yet if neither has any consciousness of the other’s presence, they are practically separated. If a child of ours should visit a foreign country ; and though we might follow on to the same land, yet, if we both should become so changed as not to recognize each other, though living in the same house, w^e should be virtually separated, and it would be the same to us both, as though we w^ere in different 24 RECOGNITION OF FRIENDS countries, thousand of miles apart. If we do not meet loved ones hereafter, then it is the same to us as though they do not exist. And no comfort can be derived from such a thought. If the gospel does not teach a happy reunion after death, then it is altogether inadequate to our trials, and unable to impart the consolation which afflicted hearts demand. If we mourn because dear ones are taken from us, the only consolation adequate to the occasion is, that the separation is not endless. We need not pursue this line of thought farther at this time, for the argument based upon Chris¬ tian hope, and the consolatory nature of gospel truth comes to us with that logical force which almost amounts to actual demonstration. 2. Another argument that may be urged in proof of the future recognition of friends in heaven, — based upon personal identity, appears to our mind clear, logical - and conclusive. The doctrine of the Scriptures concerning immortality, is based upon the fact that every individual of the human race is to be raised from the dead, and that the future life is a state of conscious existence for man personally as well as of spiritual exaltation. Though man is to pass through a great and glorious change in being raised from the dead, yet the individual mail is to Iisr THE FUTURE STATE. 25 be raised — not the material and perishable body, for this does not constitute the man — but the mind — the spiritual nature—that which consti¬ tutes the divine image, the moral likeness of God; this is the man — the immortal nature, which is to live forever. When a dissolution of the co-partnership which now exists between the mind and the body takes place, the process we call death. When the firm is dissolved, we say the man dies — that which once animated the body has taken its departure, and dust moulders back to dust as it was. The body depends upon the mind for life, strength and activity ; and when the spirit takes its departure, the body lies cold and inanimate. But there is no extinction of consciousness, we apprehend, for the body is not the seat of conscious¬ ness, but the mind; and when the spirit is discon¬ nected from the material organization, it is exalted — raised to a higher life, and gravitates toward the throne of God ; hence it is the individual man who is raised to the enjoyments of an immortal life. If the same beings are not raised, it is virtually a new creation —- another order of beings ; and this certainly is not the Scriptural doctrine of the resur¬ rection. If a man is so changed in passing from this to a future state, as not to be able to identify 26 RECOGNITION OF FRIENDS himself on the immortal shores, then there is a new creation of beings. If we, in passing (rom this to another country, should become so changed by the journey as not to identify ourselves in a foreign land, it would not be the same persons who left here, but virtually other individuals. And, if we do not retain our identity in heaven, we shall not be the same individuals there as on earth ; and if we do retain our identity so as to know ourselves, then we shall be able to recognize each other. The Bible speaks of ourselves as being in heaven as distinct individuals; and retaining our person¬ ality so as to know ourselves, we shall stand face to face, know as we are known, and recognize each other. Upon personal identity we predicate the personal recognition of friends in heaven ; and the argument has all the force that logic can give it, and is only surpassed by the teachings of revelation. 3. The affections of the soul, which God has planted in our bosoms, lead us to hope for the future recognition of friends. These affections are among the purest sentiments of the mind; and constituting a part of our spiritual being, the soul cannot exist hereafter without them. It is this affectional nature that makes us angelic and heav¬ enly. In the future life, these affections will, IN THE FUTUEE STATE. -27 doubtless, be purified and more exalted; but we rationally infer that we shall possess them in heaven. If not, the holiest and divinest part of our being will be torn from us, and if we do retain them, we shall certainly seek for the communion of loved ones. The mother will desire to see her child, and it will be no heaven of happiness to her, if God does not satisfy that desire. Both reason and reve¬ lation clearly indicate that families will again be reunited in the heavenly world. They will meet, not with the passions and imper¬ fections of earth, but as redeemed and glorified beings, with refined, exalted and spiritual natures. And thus our heavenly Father will satisfy this pure desire of the soul. He has not planted this longing for reunion in heaven, within the human breast, merely to disappoint it. He never would have kindled such a desire in our hearts, had he not intended to satisfy it. This thought of reunion comforts us in our affliction, and reconciles us to the providences of God. We feel that our dear ones have only gone before us to the spirit world ^ and that in God’s own good time, we shall rejoin them to part nevermore. SCRIPTURAL ARGUMENT. Having thus briefly stated the philosophica 28 EECOGNITION OF FRIENDS argument in proof of the future recognition of friends, we ask the reader’s attention to the teach¬ ings of the Scriptures in regard to this subject. As we do not propose to introduce every passage where allusion is made to this doctrine, only such Scriptures will be referred to as have a direct bearing upon the topic, and where the sentiment is clearly taught. We, therefore, ask the reader’s attention to the following language of the Savior. “ And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” — John xiv. 3. To appreciate the meaning of this language, we must remember the circumstances under which it was uttered. Christ was about to leave his disci¬ ples and enter the heavenly state, and though they should seek him, y^etthey would not find him. This intelligence very naturally brought sorrow to the hearts of the disciples. Their Lord and Master comforted them by the following language : “ Let not your heart be troubled ; ye believe in God, believe also in me.” In my Father’s house are many mansions ; I am going to prepare a place for you, or to make ready to receive you, that where I am, there ye may be also. This was said to calm the troubled hearts of the disciples, who were made sad by the thought of IN THE FUTURE STATE. 29 separation ; but how could they be comforted except by the assurance that they should rejoin their master again ? The passage clearly teaches this; “I will receive you unto myself.” When Jesus should receive his disciples unto himself^ they certainly would»meet together. “That where I am, there ye may be also.” This plainly teaches a reunion after death, for Christ was to be separated from his friends by death, and the idea is that the separation would be brief. He was to go before and make ready to receive them unto himself^ that where he was, they might be also. He was to receive them as the same individuals, whom he left on earth. They would retain their own individ¬ uality and identity, so that where he was, they might be there also. They would be in each other’s presence, and enjoy communion together. This passage clearly teaches a future recognition of each other. ^ • Again: The language which Jesus addressed to Martha, teaches a happy reunion after death. “ Jesus saith unto her. Thy brother shall rise again.” — John xi. 23. The object of this lan¬ guage was to comfort Martha and Mary, who- mourned the death of their brother. While bowed in affliction, Jesus uttered words of consolation, saying, “ Thy brother shall rise again.” But of 30 RECOGNITION OF FRIENDS what particular interest could his resurrection be to them, if they never met him again ? How could his resurrection be a source of comfort to them, if they were to be forever separated ? Jesus comforted them by the assurance that the separation which had taken place, (and which was the occasion of their sorrow) was not endless in duration. Had he taught a different sentiment, they could have ‘found no comfort. If he should rise, and they never meet him, it would be practically the same to them as though he never rose from the' dead! They mourned because they were separated by deaih, and the only sentiment adequate to their wants, which alone could comfort them was, that the sepa¬ ration which had taken place, should not be endless! Jesus comforted the bereaved sisters by the assu¬ rance that they should see their brother again. Here the doctrine of future recognition is taught. If they should meet and know each other, why should not others do the same? Another portion of Scripture which clearly teaches reunion of friends after death, is found in Matt. xxvi. 29, and reads as follows: “But I say unto you, I will not drink henceforth of this fruit of the vine, until that day, whan I drink it new with you in my Father’s kingdom.” Jesus addressed this language to his disciples a short IN THE FUTURE STATE. 31 time previous to his death—knovring that he was soon to depart from them, he instituted the supper of remembrance for their observance. While bow¬ ing around the table of the holy communion, the Master informed them of the separation which was about to take place, and that they would never meet again on earth, under the same circumstances. “ I will not drink,” he says, “ henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.” Jesus was soon to be cruqified, and separated from his disci¬ ples, but his language shows clearly that they should meet again. He would not drink of the fruit of the vine, until that day when he should drink it new with them in the Father’s kingdom. This new wine referred to the sublime, spiritual enjoy¬ ments which God’s kingdom would furnish, to the superlative joys which they would experience in communing together in the Kingdom of God. The sentiment clearly and distinctly taught is, that they should all meet together again in the Father’s king¬ dom, and drink new wine there. “Until that day when 1 drink it new with you in my Father’s king¬ dom.” They would therefore recognize each other in the heavenly kingdom. The doctrine of future recognition of each other is plainly taught. Again, Paul says: “For now we see through a 32 RECOGNITION OF FRIENDS glass darkly, but then face to face; now, I know in part, but then shall I know even as also I am known.” The apostle here contrasts the imper¬ fections of earth with the glories of heaven. While in this state we see through a glass darkly, we see things obscurely, we cannot now understand all of God’s arrangements, but then — hereafter, face to face, we shall comprehend more and know even as we are known. We shall understand what is now imperfectly and obscurely seen. There we shall be face to face, which certainly teaches that we shall be together, and clearly implies that we shall recognize each other. Again, the reunion of friends after death is taught in Paul’s First Epistle to the Thessalonians, where he utters words of comfort to those mourning the loss of friends. Comfort can only be imparted by the assurance of a happy reunion in heaven. Paul gave this comfort and assurance in the following language: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no Lope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” Some sorrowed because they had no hope of reunion, but Paul would not have his brethren sorrow thus. Those IN THE FUTURE STATE. 33 who had fallen asleep in Jesus, God would bring with him. These were comforting words. “ Where¬ fore comfort one another with these words.” They were comforted by the thought that the separation • which had caused their sorrow would not be end¬ less. God would bring them with Jesus; “ And so,” he adds, “ shall we ever be with the Lordy They would be with their Lord in heaven, as glorified and immortal beings, and recognize each other there. Thus reason and revelation clearly sustain the doctrine of future recognition of friends. It would be no heaven of happiness to us, if our loved ones are forever absent— “ Without them, heaven would droop with woe, And be like earth, a vale of tears.” “ How could I tread the hallowed plain Where God, and Christ, and angels are— Or, how coaid heaven to me be gain, Unless my friends are with me there ? ” Clothed with a spiritual body in the immortal world, we shall have form there as here, for there is a natural body, and there is ^a spiritual body. It is first that which is natural, and afterwards that which is spiritual. There must be form even to a spiritual body. We cannot conceive of individual 3 34 KECOGXITION OF FKIENDS existence without form. The argument to our own mind is conclusive, and the doctrine established is full of consolation for the bereaved and sorrowing children of earth. “Worn and weary, of& the pilgrim Hails the setting of the sun; For his goal is one day nearer. And his journey nearly done. Thus we feel when o’er life’s desert, Heart and sandal fiore we roam; As the twilight gathers o’er us, We are one day nearer home. “Nearer home! Yes, one day learer To our Father’s house on high —- To the green fields and the fountains Of the land beyond the sky; For the heavens grow brighter o’er us. And the lamps hang in the dome, And our tents are pitched still closer. For we’re one day nearer home.” PROGRESS IN THE FUTURE LIFE. The doctrine of progression after death, we cherish as being both eminently a philosphical and Christian sentiment. Indeed, with a correct defi- nition of terms, we can no more doubt this doctrine, than we can the soul’s existence itself. When we speak of progression, we mean the growth and expansion of the mental and moral nature of man. This embraces a development of the moral and spir¬ itual faculties of the soul, an expansion of the intel¬ lectual, emotional and affectional nature, which con¬ stitutes the image of God in which man was created. By progression in the future world, we mean that ’man will acquire knowledge there, and continue to learn, advance to higher planes of thought and broader fields of observation, and thus be contin¬ ually enlarging his mental and spiritual horizon. 36 PROGRESS IN THE He will continue to know more of God, of his plans, the operations of his government, and what we are now pleased to call the mysterious ways of Provi¬ dence, and thus go onward and upward throughout the boundless ages of eternity. These ideas of pro¬ gression we have entertained ever since, we had any rational conception of the faculties of man’s nature, and the immortality of the soul. Vfe use the term soul here, as embracing the rational and spiritual nature of man, and, therefore, progression and the immortality of the soul are inseparable. If man now possesses an immortal nature, it will be essentially the same in the future world as here. In fact, we cannot speak of the immortality of his nature, without admitting the personality of his being, in the future life. He must be immortal to retain his identity and individuality, and to lose them, it will not be the same person there as here. If, when man passes into the future state, he does not know himself as the same individual there, as here, he loses his identity and personality, and conse¬ quently it is a new creation — a new’ race of beings. But if man is now endowed with an immortal nature, we believe he ever carries along wdth him progres¬ sive powers and elements. If he is not immortal now’ we cannot well conceive w’hen he will ever t.-vcome so. We know’ of no change through which FUTURE LIFE. 37 he will pass that will confer immortality upon hinj If he has not now an immortal nature, death canno. confer immortality upon him. What we call death, is simply disconnecting the immortal and spiritual nature, from the earthly and material organization; but we do not understand that this process works any essential change in the original faculties of the soul, or the constituent elements of man’s spiritual being. This immortal nature being now progressive, it legitimately follows that it will continue to unfold, enlarge and expand, and, therefore, that we shall progress forever. To this immortal part of man, belong all the facul¬ ties for the acquisition of knowledge. Being inhe¬ rent to this nature, they grow with its growth and strengthen with its strength, and consequently man will always seek to acquire knowledge, to learn, to advance beyond present attainments, and this we call progression. The laws which govern the human mind will be essentially the same in the future world as in this life. Wisdom and knowledge will not be poured into the soul in a moment, so that man will reach perfection at once. We have no reason for sup¬ posing that the mind will be instantaneously flooded with all truth. Growth and development is the law which governs the mental and moral powers of 38 PROGRESS IN THE man, and it finds a correspondence in nature. It is first the blade, then the ear, then the full corn in the ear. This is the arrangement of Providence in every department of life. The immortal powers man now possesses are governed by this law of development and growth, so that he is lifted up to higher attainments, and grasps more 'comprehensive principles and broader truths. From this law, we argue progression here and hereafter. We use these terms “ here and hereafter” agreeably to the com¬ mon use of language, but really with God there is no hereafter, and the soul, if immortal, is now in an immortal world, its present law of growth and expansion is an inherent law of its nature, and man, therefore, w'ill progress forever. The capability of the soul to improve, advance and progress, implies the divine purpose in this regard ; for God never would have endowed man with capabilities which He did not intend to be used. The very existence of the capacities for improvement, indicates the intention of Deity in their gift. They are not to lie dormant, but are designed to be used. God having made this immor¬ tal nature with powers to grow and faculties to advance forever, pre*supposes that He intended man should always be a progressive being. FUTURE LIFE. 39 Besides, we know now, coinp.iratively speaking, blit little. Oar vision is circumscribed, our knowl¬ edge is limited, clouds of darkness and ignorance bound the horizon of our mental and spiritual \’ision. We see through a glass darkly. We understand but little of the ways of God ; his plans seem to us, often, dark and mysterious. We cannot suppose that we shall always be kept in such darkness and mystery—that we shall spend an eternity in such doubt and ignorance. Heaven itself, under such circumstances, would be no very desirable state, and we cannot conceive that an all-wise and benevolent God, can have any good object in continuing immor¬ tal souls in such darkness and ignorance. God will rather advance these souls, by unfolding his plans and revealing what now appears so dark and myste¬ rious in his providence. And this state of progres¬ sion will unquestionably be a source of happiness. Every advancing step we take in wisdom, virtue, and knowledge, brings to us pleasure, and contributes to our enjoyment. This unfolding process will add to our spiritual felicity in the immortal vrorld. Viewed in this aspect, heaven becomes to us eminently desir¬ able and attractive. We derive gratification and happiness through the acquisition of knowledge. And the more we ieirn of God, and know and understand Him, the happier shall we become. We 40 PROGRESS IN THE FUTURE LIFE. shall know God more perfectly in the future life, than now, and consequently shall be happier in that world than on the earth. And continuing to pro¬ gress forever, there will be a corresponding increase of spiritual enjoyment and felicity. “ In the broad fields of heaven. In the immortal bowers, By life’s clear river dwelling, Amid undying flowers, — There hosts of beanteons spirits. Fair children of the earth. Linked in bright bands celestial, Sing of their human birth. “ They sing of earth and heaven, — Divinest voices raise To God, their gracious Father, Who called them to the skies ; They are all there, — in heaven, — Safe, safe and sweetly blest; No cloud of sin can shadow Their bright and holy rest.” CONSOLATION IN BEREAVEMENT. It is a hard thing to yield up our little ones to the embrace of death, and to see those dear forms, once so animate with life, and that we have pressed so tenderly and lovingly to our bosom, cold in the arms of the great Destroyer. It is, indeed, an unwelcome guest that comes to our homes and bears away the child of our love, it may be the hrst born that awoke so many hopes in our hearts, — and thus extinguishes the light of our dwelling, and fills our soul with anguish. The stroke seems to us at first terribly severe, and while blinded by our tears, and stunned by our sorrow, and heavy of heart, we stagger beneath the burden thus imposed upon us. None can fully know the intensity of that sorrow, but those who have been called to the trial. But great as is our sufferuig, the Gospel brings consolation in this bereavement, and it is our privi- 3a 42 CONSOLATION IN BEREAVEMENT. lege to feel that our children have passed on to a higher life, and a fairer and better land — that they have gone to the heavenly home, and that Jesus has welcomed them to his loving arms. We should remember that “ of such is the kingdom of God,” and that our children, whom the good Father has taken, are not lod to us, but have only passed on before to the heavenly world, and that they may be the first to welcome us among the shining ones in heaven. Mourn their loss we must, but we should never murmur against God, nor fault the divine arrangements. Our Father knows when it is best to call them, and thus He draws us through our affections, nearer to Himself and heaven, where our treasures are. And shall we murmur that our children live with the crowned immortals? Shall we complain that they are trans¬ planted from earth to heaven ? Let us think of them, not as being dead, but as alive unto God, and as living in heaven, “ Waiting our arrival there.” We give the following words of consolation from one who has been bowed in sorrow and comforted in affliction: “Does no one else love our children but ourselves? Are we to employ our love as chains and bonds, that we may bind them forever CONSOLATION IN BEREAVEMENT. 43 to the earth ? Shall we girdle them with our selfishness? Were they sent into life as into a campaign ? and shall we mourn that the battle is quickly fought, so that it be victorious ? Were they sent into life scholars and apprentices? and shall we mourn that their apprenticeship is so soon ended, and their indentures broken; that they are so soon graduated, and their diplomas awarded ? I have never seen any man hanging crape upon trees, because the blossoms had fallen that the fruit might swell; but I see people putting crape upon their doors and upon their own persons, because summer has come sooner to their children and 'their companions than they thought. The advance of summer is not terrible in the natural world ; why should the advance of heaven be terrible ? * What copious tears we shed because God will bring up our babes for us! With what frantic sorrow do we beat ourselves, because our heart- companions are suddenly translated into all honors, and nobleness, and purity, and ecstacy of joy! When the golden gates are opened, and our beloved ones pass through, we may be sad that we are left in the drear wilderness, but not that they have entered the city of their coronation! We may mourn that we are alive, but not that they are dead. Living is death : dying is life. We are not 44 co:nsolatiox in bereavement. what we appear to be. On this side of the grave we are exiles, on that citizens; on this side orphans, on that children; on this side captives, on that freemen ; on this side disguised, unknown, on that disclosed and proclaimed as the sons of God ? If wo could but break down by our faith and imagination the barrier which our senses interpose ; if we could but walk the garden road, and move through the celestial air, beholding the fulfillment of the earthly promise, witnessing the perfection of what we knew in error and confusion, the ripening of that which we knew in the sour and hard ; if we could but assure ourselves of the lustrous beauty, the glorious largeness and liberty, the wonderful purity and joy, of those whom God hath called and crowned with immortality; unless we are petrified with self¬ ishness, we would lay aside our sorrow in over- measure, and break forth with thanksgiving. Since only days and weeks are between us and those who have gone before, since joj^ and sorrow alike, and the w^bole course of earthly experience, are bearing us straight onward to the same abode, it would seem the very wanton ness of unregulated grief, the very fantasy of earthly folly, not to find conso¬ lation and patience, yea, and a sobered gladness, that we are known in heaven by our forerunners. Children are the hands b}^ which we take hold of CONSOLATION IN BEREAVEMENT. 45 heaven. By these tendrils we clasp it and climb thitherward. And why do we think that we are separated from them? We never half knew them, nor in this world could. Until they die, men are not in a condition to be known. That which belongs to them, does not come to them in this world. We are kept from each other while yet we live together in life.” The child whose form we have carried to the cold grave, is not there. It lives unto God. We should not think of the dear one as dead or lost to us, only as having passed on before us to the heav¬ enly world. “ I cannot make him dead! His fair sunshiny head Is ever hounding round my study chair; Yet, when my eyes, now dim With tears, I turn to him. The vision vanishes—he is not there! “I know his face is hid Under the coffin lid ; Closed are his eyes; cold is his forehead fair ; My hand that marble felt; O’er it in prayer, I knelt; Yet my heart whispers that—he is not there! “1 cannot mal^e him dead When passing by his bed. So long watched over with parental care, My spirit and my eyes Seek it inquiringly. Before the thought comes that he is not there! 46 CONSOLATIOX IN BEREAVEMENT “ When at the day’s calm close, Before we seek repose, I'm with his mother, offering up our prayer, What’er I may be saying I am in spirit praying For our boy’s spirit; though—he is not there 1 “ Not there ’ —where then is he ? The form I used to see Was but the raiment that he used to w'ear: The grave that now doth press Upon that cast-off dress. Is but his wardrobe locked—he is not there ! “ He lives ! In all the past He lives ; nor to the last, Of seeing him again will I despdr ; In dreams I see him now ; And on his angel brov/, I see it written, ‘Thoushalt see me there.’ “ Yes, we all live to God ! Father, thy chastening rod go help us, thine afflicted ones, to bear. That, in the spirit land, Meeting at thy right hand, ’Twill be our heaven to find that—he is there."'^ NATURE AND PROVIDENCE. "VYe sometimes meet with those who tell us that death is not a providence of God. They affirm that the world is governed by natural laws, and that God hath nothing to do with sending death into the world ; and some even go so far as to tell * us that people should not die, certainly they should not die young, nor even in middle life, and that children would not die, if only parents fulfilled the laws of their being, and discharged all their duties and obligations. Thosewho talk in this way, point us to nature^ and tell us that it is unnatural for any thing to die young, — nature say they, provides that everything should be brought to maturity, hence nature teaches that no human being should die young. We deny, however, both the fact and the infer- 48 NATUUE AND PROVIDENCE-. ence. Nature teaches directly the renerbe of this. Whenever we visit an orchard in midsummer we see that much fruit from the choicest trees drops to the ground, and perishes, and never comes to maturity. We would ask those who talk so much of nature^ what it teaches us here ? Why should so much fruit drop from the trees and perish ? This is the work of nature, and yet we are gravely told that nature is opposed to anything d3dng before it comes to maturity. In every vinej’ard there is much choice fruit that never ripens — never comes to maturity. In every forest we find unnumbered trees perishing in their youth — and now, wdiy is this? It is claimed that this is the work of nature and not of God. And yet it is said that it is unnatural for the young to die. We claim from those illustrations, that it is in perfect accordance with the teachings of nature, for the young to die. Here comes the sweeping tornado, upturning forests and leveling palaces. If we follow its raging pathway, we shall find that in its angry march, it has wrenched and twisted the mighty oak, and swept down ten thousand young trees of the wood, and left death all along its track, and yet WQ are told by some pretended philosopher, that nature never slays the young? Whose wmrk. NATURE AND PROVIDENCE. 49 then, is this ? Whence came the whirlwind and the storm, the desolation and death ? God, it is said, has no hand in it — then nature does it — what, we then ask, are its teachings in this regard ? The death of the young comes either by the order of God’s providence, or by the order of nature. Who sends this early decay and death to so much in nature, if God does not? We urge this query upon the consideration of the objector. We may talk as we please about nature’s laws, instead of the providence of God, but we gain no relief from any supposed difficulty ; we only attribute the same action to blind, dead matter, instead of an intelligent cause, and drift off into cold materialism, but we gain no light by appeal¬ ing to nature’s laws. Whence came those laws ? we might ask. And do laws exist without a law¬ giver? If they are God’s laws, and He is work¬ ing through them as his agents, very well; but if not^ w/io established them ? We leave this ques¬ tion also with the objector for reflection. What are called the laws of nature are only the methods of God’s action — the means he employs to carry forward his plans. We may fancy that the laws of nature cause vegetation to spring forth, and that God has no agency in the work; but the process of growth is simply a creation at each 50 NATUKK AND PKOVIDENCE. point, requiring as much the presence of God, as the creation of a planet, or the revolution of worlds. And suppose we gloiify secondary causes, and deny the great original cause of all things, do we gain any light or instruction in relation to the solemn events of life, or what we call the provi¬ dences of God ? We see through a glass darkly — there are a thousand inexplicable events, we are wrapt in the same profound mystery, without any prospect of being enlightened, — without God and without hope in the world, casting away our confi¬ dence in an Infinite Intelligence — in our God and Father, and turning to blind nature and her laws, which are dark as midnight. From such fatuity, we pray to be excused. We prefer to trust in God as our Father and immutable Friend. And though, in our short sightedness, clouds and darkness seem to be round about Him, and his ways mysterious ; yet, we rejoice to know that his government is established in wisdom and benevolence, and that righteousness, justice and mercy are the habitation of his throne. “I WOULD NOT LIVE ALWAY.” Although these words were wrung from the lips of Job under the most painful circumstances, yet they express the sentiment of every heart in its calmest moments and most serious meditations.. When we take into consideration the complex nature of man, the immortal aspirations and hopes of the soul, the physical pain and mental sufiering to which he is subject, the severe reverses and afflic¬ tions of life, and the inability of earth to satisfy the desires of his spiritual nature, we feel individ¬ ually disposed to exclaim in the language of Job, ‘‘ I would not live alway.” And when we remember the disappointments of earth, and how many of our dear treasures have passed on to their heavenly rest, to mingle with the countless throng of the redeemed around the burning throne of God, we are impressed with the 52 I WOULD NOT LIVE ALWAY. conviction that this is not our home, but that we seek a city whose builder and maker is God; and we would not live alway in this vale of tears, “ away from yon heaven, that blissful abode,” where our kindred dwell with the angels of light. God, in the exercise of his wisdom and goodness, has planted within our bosoms aspirations for a higher and better life, giving us minds capable of eternal progress and expansion, capable of profound rever¬ ence and everlasting love, and therefore, we do not desire to live always on earth. It is better, when God shall call, to depart and be with Christ, and rejoin our loved ones on the heavenly shores, where we shall learn more and more of God, and be sur¬ rounded by those sanctifying influences which will bring us into immediate communion with our heav¬ enly Father. AYhen we say that we would not live alway, we are not insensible to the attractions and blessings of this life. This is, indeed, a world of wondrous beauty, containing a marvelous exhibition of divine perfection. God has made everything beautiful in his time. He has spread out the earth for our habitation, and garnished these heavens with the wonders of his hand. Our heavenly Father has scattered blessings along our pathway, and in every way contributed to our happiness. He has given I WOULD NOT LIVE ALWAY. 53 US social delights, friends to love, homes to enjoy, and hope to cheer our hearts and bless our habi¬ tations ; and wherefore should a living man com¬ plain, and fault the arrangements of Providence ? While then we say that we would not live alway, it is not because we are world haters, and see nothing beautiful and attractive in life. There is much to challenge our admiration, and excite in our bosoms grateful emotions. Neither do we give utterance to this language, because of the severity of our earthly trials and afflictions. These, indeed, at times, seem insupport¬ able. We pass through many trials and sorrows, that bow us to the dust. The hand of affliction is laid upon us, and our strength becomes weakness. Afflictions are meted out to all; but, when viewed in the light which streams from the gospel, and we remember that they come by the order of Provi¬ dence, and are designed for our moral and spiritual good, we feel that they will work out for us a far more exceeding and eternal weight of glory. These chastisements are designed to discipline us, to turn our thoughts towards God and bring us into com¬ munion with him, so that we feel that these “ Severe afflictions Not from the ground arise,” 54 I WOULD NOT LIVE ALWAY, I But that often “ Celestial benedictions Assume this dark disguise,” God permits these trials for some wise and benev¬ olent purpose, and we bow in resignation to the Divine arrangement, and say, “ The Lord’s will be done.” We would not live always on earth, because we would rejoin our kindred in the immortal world. Here families are separated, and homes are made desolate by death. The destroying angel enters every dwelling, and in every house there is, at least, one “ vacant chair.” Many of our kindred have passed on to “ that bourne from whence no traveler returns”—the idols of our hearts are shattered at our feet, and the dear objects of our affection are taken from our embrace to live with the angels of light in heaven. Some father, mother, sister, brother, companion or child has passed on to the spirit land. We all have dear treasures in heaven, inviting as thither, drawing us through our affections up to the throne of God. So strong are the atjtractions of heaven, that we do not desire to live on earth forever. So strong now is the desire to uplift the veil that shrouds the future, that we sometimes become impa¬ tient of earth, and long to depart and be with Christ, I WOULD NOT LIVE ALWAY. 55 to look into heaven, to behold our loved ones there, and participate in the joys of the immortal world. Who then would live forever away from the city of our God, where our treasures dwell, away from that state of purity and joy and progress at the Father’s right hand ! “ WTio, who would live alway! away from his God, Away from yon heaven, that blissful abode, Where the rivers of pleasure flow o’er the brisjht plains, And the noontide of 2 :lory eternally reigns ; Where the saints of all ages in harmony meet Their Savior and brethren transported to greet; Where the anthems of rapture unceasingly roll. And the smile of the Lord is the life of the soul.” The aspirations of the soul for immortality lift us upward, and in the secret chambers of the heart we feel that we would not live alway on earth, but would pass on ourselves and rejoin our kindred in heaven. We would not live alv/ay here, where we can understand so little of the ways of Providence. We now see through a glass darkly. Our vision in this life, describes but a'small circle of the Divine plan. The ways of God seem dark and myste¬ rious— many of the problems of life are now inex¬ plicable, In our short-sightedness, we see things obscurely — we do not grasp all the Divine plan, nor fully appreciate the wisdom and benevolence of 56 I WOULD NOT LIVE ALWAY. the Divine economy, for we now walk by faith, not by sight. But when we shall have “ shuffled off this mortal coil,” and faith is lost in sight, and hope in fruition, and we shall stand “face to face” with God, and Christ, and know even as we are known, we trust that we shall then better understand what now appears so dark and mysterious, and shall know why we are made subject to vanity, and why God permits so much physical and moral evil in his universe. These things we can never know on earth, but when our spiritual preceptions are quick¬ ened, the powers of the soul expanded, these myste¬ ries will be unfolded, and the dark problems of life solved; and hence we would not live alway in this vale of tears; we ask not to stay in this world of Ignorance, temptation, and sin, forever. We would not live here alway, for earth cannot satisfy the longings of the soul. Heaven only can meet all its wants, and fill up the measure of its joy. Our spiritual natures demand a state of holiness and peace, where we shall be brought into more intimate relations with our heavenly Father, and into more immediate communion with God, where we can bask in the sunlight of his love, and be refreshed by the spiritual influences of heaven. We long for heavenly society, for communion with the glori^ed I WOULD NOT LIVE ALWAY. 57 on high, and for that state of happiness and pro¬ gress, where we shall be filled with the fullness of God, Christ will sup with us and we with him. Who then would live always — away from the purity of heaven, and the bliss of the redeemed? - The future life must be infinitely better than this state of existence, else no one could say, “ I would not live alway.” If the future life were only a continuation, or lengthening out of this life, and only equal to it in every respect and condition, and we were to be surrounded by the same circum¬ stances and influences there as here, then nothing would be gained by an exchange of worlds, and" there would be no significance in the language of Job. Unless our condition is to be improved here¬ after, we should pray to live here forever. To say, therefore, that we would not live alway on earth, pre-supposes a higher and better life hereafter. The soul cries out for God, and thirsts for knowl¬ edge concerning the immortal life, that it may be sustained in seasons of sorrow and trial. This knowledge of God and promise of a glorious I immortality, can assuage our sorrows, comfort us ( in our afflictions, and support us in the solemnities m of death. f 4 LOST A CHILD. We frequently meet with parents, who, having been bereft of one or more of their little children, say that they have lost a child, or they have lost so many children. We know well what they mean. We know what a terrible heart-ache they have experienced as they have closed the eyes of a little child in death, perhaps their first-born and only child, and carried out that little form to the cold grave. They have pressed the last kiss upon those cold lips, and looked for the last time on earth upon the sweet smiling face of their babe. They find now sad desolation at home. It seems as though the light of .their house is extinguished, and their souls are pierced with many sorrows. From the depths of broken, bleeding hearts, they say they have lost a child. This, however, we must regard as a mistaken use of terms. Our LOST A CHILD. 59 loved ones may be taken from us, but they are not lost—only gone before us to the spirit world, and await our arrival there, and will doubtless be among the first to greet us when we enter the spirit land. The child that has gone to dwell in a foreign land, or live in the palace of a king, is not lost to us. Neither is the child lost, that has gone to live with the King of kings and the Lord of lords, in the world of bliss. We speak of our children as being dead, when we ought to think of them only as being alive unto God. Our children are not buried; they are not in the grave, but live in the city of our God. The form which we beheld with the natural eye, was only the casket that contained the priceless jewel — the jewel itself is in heaven. The imndortal spirit has become disconnected from the material, perishable nature, and lives forever¬ more. It is only the dust that returns to the dust as it was, the spirit goes to the God who gave it. Those, therefore, who have a real, living faith in immortality, a faith which cleaves the dark heavens, and opens a pathway for light to stream down upon us, from the burning throne of God, can never lose a child ! Such never 'bury children. They should not be thought of as being in the cold grave. They are in heaven, with God, with Christ, with the angels and glorified and redeemed 60 LOST A CHILD. souls, and in the Father’s good time, we shall meet them in the heavenly home, where no sigh shall be heard, and no parting word be spoken, • loved and lost! ’ why do w'e call them lost ? Because we miss them from onr onward road ? God’s nnseen angel o’er our pathway cross’d, Looked on us all, and loving them the most, Straightway relieved them from life’s weary load. They are not lost; they are within the door That shuts out loss, and every hurtful thing— With angels bright, and loved ones gone before, In their Redeemer’s presence evermore. And God himself their Lord, and Judge, and King. And this we call a ‘loss.’ Oh selfish sorrow* Oh, selfish hearts ! Oh, we of little faith ! Let us look round, some arguments to borrow Why we in patience should await the morrow, That surely must succeed this night of death. g;Ay, look upon this dreary desert path. The thorns and thistles whereso'er we turn ; What trials and what tears, what wrongs and wrath, What struggles and what strife the journey hath! They have escaped from these ; and lo ! we mourn. Askjthe poor sailor when the wreck is done, Who with his treasures strove the shore to reach, While with the raging waves he battled on. Was it not joy, where every joy seemed gone. To see his loved ones landed on the beach ? LOST A CHILD. 61 A poor wayfarer, leading by the hand A little child, had halted by a well To wash from off her feet the clinging sand. And tell the tired boy of that bright land Where, this long journey past, they longed to dwell. When lo ! the Lord who many mansions had Drew’ near and looked upon the suffering twain. Then pitying spake, ‘Give me the little lad ; In strength renewed, and glorious beauty clad. I’ll bring him with me when I come again.’ Did she make answer selfishly and wrong— ‘ Nay, but the woes I feel he too must share ? ’ Or, rather, bursting into grateful song, She went her way rejoicing, and made strong To struggle on, since he was freed from care. We will do likewise: death hath made no breach In love and sympathy, in hope and trust; No outward sign or sound our ears can reach. But there’s an inward spiritual speech That greets us still, though mortal tongues be dust. It bids us do the work that they laid down— Take up the song where they broke off the strain So journeying till we reach the heavenly town Where are laid up our treasures and our crown. And our lost loved ones will be found again.” AN ANGEL GUEST. BY MRS. M. A. LIVERMORE, ’Twas morn in the glorious summer-time, The mountain-tops were red, Each flower its drooping eye-lids oped, And raised its dewy head. The breeze swept back its veil of mist From the singing streams of blue, And then went playing in and out. The vine-wreathed casement through. / ’ Twas on this glorious summer morn A guest to us was given. So wond’rous fair, she almost seemed A fugitive from heaven. She came with eyes of holiest light. With brow serene and fair, While from her tiny infant face There beamed a look of rayer. THE ANGEL GUEST 63 That sweet wee face, with wordless plea, Besought our warmest love ; And on our breast she nestled down, As would a frightened dove. Our hearts swung wide to let her in — We welcomed our fair guest — And wondered at the love and joy With which oar home was blest. The months flew by on tireless wing. And she, the human flower. Unfolded, ’neath the sun of love, More brightly every hour ; She learned the music of the birds, She danced with streamlets blue, AT^d where she bore her smiling face. She carried sunlight too. We marveled at the holy soul. That caught no stain of sin From all the dusty ways of life ’Twas hers to travel in. We marveled at the sacred lore With which her speech o’erflowed. And listened, till our hearts were flred And till our spirits glowed. Alas for us! the beauteous child Grew to our hearts apace ; The sun had ceased to shine, we thought. Whene’er we missed her face. V 64 THE ANGEL GUEST. And yet, each kiss upon her brow Was mingled with our tears, And every joy her being gave Was clouded by our fears. For pale and paler grew her cheek, And fainter was her tread, ’Till scarce the flower on which she trod Bowed down its little head. And from her glorious eyes there beamed A fire, unearthly bright; While unseen fingers round her brow Were twining heavenly light. One eve, when all earth was calm at rest, • Begemmed with flowers and “ silver dew,” When moonlight slept upon her breast. And bathed it with its mellow hue — With hymn and prayer upon her lips. She laid her on her couch to sleep, While we, who watched her breathing low, Turned, now and then, aside to weep. The smile that flickered ’round her face Grew brighter, as she lay and dreamed. When, clearer than the full-orbed moon. Shimmered a light, that round her streamed. Then, did we catch the snowy plume And rustle of an angel’s wing ? And, floating ever high and higher. The song that seraphs only sing ? % THE ANGEL GUEST 65 Alas 1 we know not: for onr eyes Were dim with tears we vainly shed — We sank in anguish mutely down, With songs of joy to heaven she speed. Yet with our grief a joy was blent — In sorrow still we call us blest — For then we Icnew our hearts and homes Had entertained an Angel Guest ! THE COVERED BRIDGE. Tell the fainting soul and weary form There’s a world of the purest bliss, That is linked as the soul and form are linked. By a Covered Bridge with this. Yet to reach that realm on the other shore. We must pass through a transient gloom. And must walk unseen, unhelped and alone Through the Covered Bridge —the tomb. But we all pass over on equal terms. For the universal toil Is the outer garb which the hand of God Has flung around the soul. Though the eye is dim and the Bridge is dark, And the river it spans is wide. Yet faith points through to a shining mount That looms on the other side. To enable our feet in the next days’ march To climb that golden ridge. We must all lie down for one night’s rest, Inside of the Covered Bridge. iA V DIVINE STRENGTH, In this world of light and shade, amid all the solemn conflicts of life, when we are pressed, as it were, to the very dust, by some great sorrow, how blessed is the assurance that God is our strength and consolation. He is a present help in time of trouble. We live continually beneath his pitying eye. He has given the promise, that according to our day, so shall our strength be. He will throw around us-the arms of his everlasting love, and support us in all our trials. There is no con¬ dition in which we can be placed, but what we shall be sustained by the Infinite presence of God, if we put our trust in Him. He will help us, and that right early. If protracted sickness come upon us, in the order of providence, we may find in Christian resig¬ nation a power to vanquish this affliction. . God DIVINE STRENGTH. 67 will send .with it a power to bear, a strength and an endurance that will even astonish ourselves, * How frequently have we seen such exhibitions of Divine strength upon the sick couch ? We have seen the strong man laid low, and as disease has run its burning finger over his frame, and he has been prostrated upon his couch of suffering, God has given him strength for the trial, and so mani¬ fested his goodness to him, that he has forgotten his pain, and been made to rejoice in hope of the glory of God. And so will heaven impart Divine strength to us in the day of trial. And when the greatest sorrow of our lives comes upon us, and we are called to see those dearest to us lie down in death, even then we should not be vanquished by this mighty trial. The loved objects of our affection may be taken from us, the dearest idols of our heart may be shattered at our feet; some father, mother, companion, or child, may be clad in the habiliments of the grave. There will be grief at such a time, - and this is not forbidden; there will be loneliness and yearn¬ ings for the dear departed, and these will be miti¬ gated by time. But bereavements should not crush us. / “ Even for the dead, we should not hind our souls to grief. Death cannot long divide, For is it not, as if the rose that climbed the garden wall, Had bloomed the other side ? ” 68 DIVINE STRENGTH. Our friends are not lost to us, only gone before, and we shall soon rejoin them, never to be sepa¬ rated. Even here, do we not often feel their pres¬ ence ? Being dead, they still speak to us. Does not God send them to us sometimes, as his strength¬ ening angels, as he sent an angel to Jesus to strengthen him in the garden of Gethsemane ? We should think of our departed friends not as being dead, but as being alive unto God. Heaven has given us this assurance for our consolation, and thus does the good God strengthen and com¬ fort us. *‘.Oh, hearts that never cease to yearn! Oh, brimming tears that ne’er are dried 1 The dead, though they depart, return As if they had not died 1 The living are the only dead; The dead live — nevermore to die ; And often when we mourn them fled, They never were so nigh 1 And though they lie beneath the waves, Or sleep within the churchyard dim — (Ah! through how many different graves God’s children go to him)! — Yet every grave gives up its dead, 'Ere it is overgrown vilh grass! Then why should hopeless tears be shed, Or need we cry, ‘ Alas !,’ DIVINE STRENGTH. 69 Or why should memory, veiled with gloom, - And like a sorrowing mourner craped. Sit weeping o’er an empty tomb Whose captives have escaped I ’Tis but a mound —and will be mossed Whene’er the summer grass appears ; The loved, though wept, are never lost; We only lose our tears. Nay, Hope may whisper with the dead, By bending forward where they are; But Memory, with a backward tread, Commanes with them afar ! The joys we lose are but forecast. And we shall find them all once more; We look behind ns for the past. But lo I ’tis all before ! ” DEATH. OF CHILDREN. When we remember how large a proportion of the human race die in infancy and youth ; how many hearts are crushed and hopes blasted; how many tears are shed and homes made desolate; the question presses itself upon our attention, Does death come to these millions of little children by the order of God’s providence? Has he not some great and Holy purpose in that short life, and has not even the death of the child some important mission to perform ? It is the arrangement of God’s providence that people of all ages shall die, and, undoubtedly God’s time is the best time. Is there not much fitness in the death of a little child, embracing so much of angelic sweetness and heav¬ enly love, dark and solemn as it is for the fond mother, to see those eyes that beamed upon her, closed in death, and to see that little form, once so DEATH OF CHILDREN. n active, straightened for the grave. It goes in all its beauty and innocence to the crowned immor¬ tals in heaven, before it has been mocked by the world’s pleasures, or tainted by sin. It goes into the presence of the good God, and takes its place among the “Shining ones” on high, robed in light and purity, knowing nothing of the sense of shame and guilt. It goes to be watched over by the angels of God, to be schooled and developed in heaven. Is there not then an affecting and solemn appropri¬ ateness in the death of children? Is there any¬ thing to offend us in this providence of God? Many wonder that the young die; and yet, it is a greater wonder that so many are permitted to live a life of sin and sensuality, without any high and noble purpose. Rightly viewed, a child’s death may perform as important a mission for us as its life. And yet, it is often asked by afflicted parents, “ Why is my child taken — my , child, so full of hope and promise,* that might have been trained up to great usefulness, and been a bright and shining light in the world ; while another child, born in poverty and shame, is spared ? Why was my child, so full of health, and strength, and beauty, stricken by the hand of death; while another, so weak and feeble, is spared to suffer ? Why are not those children 72 DEATH OF CHILDREN. taken, to whom death would seem to be such a great blessing?” While we do not grasp all the Divine plan, nor comprehend all of God’s purposes; yet we are not wholly ignorant of the operations of his economy, and may, if we will, be profited bj the lessons God teaches in the death of our children. Our children die to live again in heaven, to bloom in the paradise of God, and take their places in angelic circles, to elevate our hearts to the throne of the Infinite, and bring us into communion with heaven. God designed that the child’s death should perform a mission, that could not be performed by its life on earth, and in heaven it does not" question the Divine goodness, in removing it so early from this world of sin and sufiering. The death of a child, not only gives us a better apprecia¬ tion of the conflicts and realities of life, but has a subduing influence upon the roughest nature, and touches and softens the hardest heart. But few can look unmoved upon the calm face of a beauti¬ ful child, reposing in the stillness of death ! Such a sight dispossesses death of gloom and takes away the terror of the grave. When the child passes on before us to open the portals of immortality, we feel that it is not hard to die. We not only remember that it is well with the child, but we DEATH OF CHILDREK. 73 ook up to God and inquire whether we are drifting to an eternal sleep, or to an endless life ! Perhaps the death of the child first arrested our thoughts concerning God and immortality,— may be that it served to open the dark heavens to our vision, to lift the veil that we might see the glories of immor¬ tality. “ Is it well with the child ? ” And she answered, “ it is well! ’’ How touchingly sublime is the answer of the Shunamite woman to the servant of Elisha. And to tell the story of her sorrow is to relate the experience of every bereaved mother. God had given her a child, to awaken new affections and gladden her home, to bring out new aspirations, and give a higher purpose and greater significance to life. It seemed as though an angel had dropped from the skies, to be watched over and loved ; and this heavenly treasure, in an earthen vessel, was dear and precious to those parents as the apple of their eye. The boy went out into the field one day, and sought his father among the reapers ; and while there, as the history informs us, he fell sick, and said to his father: “My head, — my head.” Sudden disease smote him, and the father, probably not aware of the severity of the attack, simply ordered that he should be carried home to • his mother; a very appropriate place, indeed, for 74 DEATH OF CHILDREN. the sick boy. The mother took him tenderly in her arms, folded him to her bosom, and labored to cool his fevered brow; but all effort was vain. She watched her child, saw his countenance grow pale, and his eye dull, and at noon Dcath'came to her dwelling to claim her boy. The affecting story informs us that “ he. sat on her knee, till noon, and then died.” And now how desolate is that home ? how sad and bereaved is that mother ? The light of her dwelling is extinguished. Her heart is bowed in sorrow. And yet, she is not in despair ; she does not rail at Providence, nor murmur at God, but when inquired of whether it was well with the child ; she said “ it is well.” And yet she sorrowed for her boy, and her house was full of mourning. ” It is well with the child.” What a manifes¬ tation of faith in the infinite love of God. As though she had said, “ My boy is dead, his presence will never more cheer and gladden my home; but it is well with my child. His sports are over, his little hands are motionless, his eyes are closed • forever; but it is well with my child ; his earthly garments are changed for the robes of immortality, the dark sepulcher will claim his dust, but the spirit has gone to the good God, the Father of all DEATH OF CHILDREN. 15 spirits. Disease can never again smite him, pain and suffering can never reach him more. He is saved from the evil there is in the world, and has gone with unstained robes to the paradise of God, to live with the redeemed in heaven, where there s no pain nor death. Yes, it is, indeed, well with my child.” And is not this the experience of every parent who recognizes the overruling providence of God ? All homes are darkened by the presence of the destroying angel. “ There is no floc>, however watched and tended, But one dead lamb is there! There is no fireside howso’er defended But has one vacant chair.” It is designed that children shall die. There is no earthly power that can keep death at bay, that can protect our homes, and save our little ones from the change, we call death,. God never designed that all graves should be of the same length, that all should o down to the grave of the same age. God appoints the young to die. And yet, though we believe death to be a blessing to our children, we mourn their departure, when the hopes we had garnered up in our souls are blasted, and our homes are hushed in the stillness 76 DEATH OF CHILDREN. of death. We cannot beat back our tears, when we press for the last time, the cold lips of the infant dead. And why should we attempt to do this? We might as well attempt to tear out our own hearts. God has given us very tender affec¬ tions, which cling to our little ones, and we can¬ not but sorrow when we see them go down the dark valley. But we should weep for the dear departed in the exercise of Christian faith, which assures us that they have gone to a better country, even the heavenly, to be cared for by celestial beings, and developed and schooled amidst heavenly influ¬ ences. The death of children is designed to perform an important mission for us. In such seasons of affliction the soul instinctively turns towards God, looks to him for strength, feels the need of faith, and asks after immortality. Then we feel our strength to be weakness, and turn towards God for comfort. The death of children, also, gives a distinct¬ ness and reality to immortality which we could not otherwise so., fully appreciate. Heaven does not seem as far off as before. We feel, at times, that we can almost see the shining ones beyond the golden gates! It gives reality to the immor- DEATH OF CHILDREN. 77 tal world. Heaven is not a mere speculative idea. It becomes so real, we say that we know that if the earthly house of this tabernacle is dissolved, we have a building of God, a house not made with hands, eternal in the heavens. The affliction through which we pass draws us heavenward. We are uplifted through our affec¬ tions to the mansions of bliss, where our loved ones dwell. Where our treasures are, there will our hearts be also. As our treasures are gathered in heaven, our hold on earth is weakened, and our affections are placed on our children who dwell in the city of our God, Many fond parents have had thp gates of the New Jerusa¬ lem first opened to them, by seeing a beloved child pass through, and have thus been drawn upward through their affections. In this regard the child’s death may perform an important mission for us. Such afflictions also serve to reconcile us to death, when we ourselves hear the voice from heaven, saying, “ Come up hither.” As one after another of our friends passes on, we become more and more attracted towards the spirit world, and when our Father calls, we are ready to go and rejoin' the departed in heaven. We should not think of our children as dead, 78 DEATH OF CHILDREN. but as being alive unto God. “ She is not dead, the child of our affection, But gone into that school. Where she no longer needs our poor protection, And Christ himself doth rule. In that great cloister’s stillness and seclireion. By guardian angels led, Safe from temptation, safe from sin’s pollution, She lives whom we call dead.” They at last are safe from falling On the battle-field of life. Overcome, as thousands have been By temptation, care, and strife ; And have died with hands close gathered In the tender clasp of ours — God be thanked that we could fold them Pure as snow, and full of fiowers ! So, with Love’s divinest token, Yielded to a tenderer care Than the home below could give them. Or our human weakness bear. They are safe from pain and sorrow ; Cheerfully we’ll bear the rod, With these blossoms safely nurtured In the garden of our God. DESTRUCTION OF DEATH. \ The great Apostle of the Gentiles, who received not his doctrine of man, but by the revelation of Jesus Christ, assures us that the “ last enemy. Death, shall be destroyed. Christ shall reign till he hath put all enemies under his feet, sin shall be finished, transgression brought to an end, ever¬ lasting righteousness brought in, and there shall be no more death. Blessed, comforting assu¬ rance ! The destroying angel now hovers over us and gathers around us ; he is on the right hand and on the left, doing his work faithfully. He is ever on the alert. He grasps his glittering sword and aims the fatal dart, and his victim falls into the grave. He takes the beautiful little babe from its mother’s arms, smooths its sweet face and bears it to the tomb. He whispers to sporting youth to depart, and they are obedient 80 DESTRUCTION OF DEATH. to his mandate. He beckons to the man of giant form and intellect to stop, and also to the aged man—they heed the call and totter and reel before the touch of his icy wand, and all is silent. He comes to the house unbidden by man, and is an unwelcome guest. He comes by day and by night — in sunshine and in storm — in judgments amid forked lightning and rolling thunders. He walks upon the wings of the wind — rides upon the heaving ocean, and every where ^ strides forth in God’s beautiful world, to summon its inhabitants to join the great congregation of the dead! All are passing away. Turn in to yonder dwelling, and you will see there companion stooping over the emaciated body of dying companion with an aching heart, wiping away the cold death sweat from the brow. A few broken sentences are uttered, and the spirit departs to God who gave it. Look again and see that mother bending, with tearful anxiety, *over that once blooming daughter. Disease has fastened its death-grasp upon her, and that once blushing flower droops and fades. This is no dream — no wild vagary of the imag¬ ination — but a solemn reality. But, oh, how bless¬ ed is the consolation of the Word of Life, that the time is coming when there shall be no more death. DESTRUCTION OP DEATH. 81 Death, the last enemy, shall bejdestroyed ; for Christ must reign till he shall put all enemies under his feet. Death can only be destroyed by a resurrection to immortal life. “ The bitterness of death is passed,’’ for God, through Christ, has destroyed death by giving to man a blissful hope of a resur¬ rection ; which hope is based upon the resurrec¬ tion of his Son; hence, Jesus is our resurrection and life ; for believing in him we have life through his name. We are assured of a resurrection to incorruptibility and glory. And trusting in God, we can walk through the dark valley and shadow of death, fearing no evil. We know that God will never injure, but will ever bless us — we are the objects of his love, and He will ever do us good. He is the inexhaustible Fountain of Love; and nothing can separate us from it. Storms may rage and thunders roll, mountains may shake at their foundations, and rocks be rent asunder, confusion seize the reins of government, but God’s love will ever remain the same, infinite, impartial and unchangeable. Who can separate us from the love of God and Christ? “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing, shall be 5 82 DESTRUCTION OF DEATH. able to separate us from the love^of God, which is in Christ Jesus our Lord.’’ • THE LAND OF THE BLESSED. - There is a land where earthly woe, And earthly sorrow, all shall cease ; No sin shall grieve, no tears shall flow. In that sweet land of love and peace. There is a sunless, starless sky. And yet no darkness there is found ; Night cannot spread her canopy, Where God’s own glory shines around. There is a home where friends shall meet. And never, never part again ; And those who loved on earth, repeat The vows they pledged in sorrow then. That spirit-land shall ever bloom. Grief from its clime be ever driven ; Immortal joys pervade that home : — That spirit-land, that home is heaven. VALUE 0F‘CHRISTIAN HOPE. The Christian hope, based upon the promises of God as revealed in the Scriptures, is beautifully adapted to all the emergencies and trials of life, and is fully commensurate to the wants and neces¬ sities of the soul. This hope of the gospel is designed for the afflicted children of earth, and not only pours consolation into bereaved hearts, but enters the chamber of the dying, and points them to heaven as the home of the spirit — to that immortal and glorious inheritance — to that build¬ ing of God, that house not made with hands, eter¬ nal in the heavens. Afflicted and mourning hearts have clung to this Christian hope as the pearl of great price, which alone can assuage their grief and comfort them while bowed in sorrow ; and the dying, through its power, have been wonderfully strengthened and sustained; even made to triumph in the hour of 84 VALUE OP CHRISTIAN HOPE. their earthly dissolution; so that with surprising calmness and resignation, they have bidden adieu to earth, with all its attractions, endearments, and affectionate relations, and spoken words of comfort and cheer to their weeping and broken-hearted kindred. And this, because of their faith in God — in the paternity of his character — the infinite- ness and immutability of his love, and the hope of a glorious immortality. How many without God and without hope in .the world, approach the grave with fear and trem¬ bling— in doubt and anxiety — and shrink from it as from a terrible calamity: while on the other hand, those who receive the hope of the Gospel and the promises of God, as revealed in the Scrip¬ tures, approach the grave with resi\^nation, and talk of their departure with a calmness which their afflicted friends cannot command. They even seem more happy and triumphant in death than they did in active life, and speak words of con¬ solation and comfort to their weeping kindred, and as the shades of death gather about them and their sensual vision grows dirn, their spiritual precep- tions are quickened; they then stand as it were between two worlds; and angels gather about-them, and strengthen them, and they seem to hear the very music of heaven. VALUE OF CHRISTIAN HOPE. 85 This becomes to thousands a reality in death. Now on the supposition that it is a delusion^ as the skeptic aflBrms, is it not a hlesHed delusion f And is it not better to feel thus supported, than to approach the grave with fear and trembling — with bitter anguish of spirit as many approach it? Thousands have been buoyed up and sustained in their last moments by the Christian hope, and made to triumph in death; their last hours on earth have been their happiest hours ; the glories of immortality have burst upon their vision, and death has been swallowed up in victory. And the victory which has thus enabled them to overcome the world, has been their faith in God, in Christ, and in a happy immortality as revealed in the Scriptures. Those who receive the teachings of Jesus have this support, and are enabled thus to triumph. They are calm and happy in proportion to the strength of their hope, and wretched and miserable as they doubt and disbe¬ lieve. How unkind and cruel, therefore, is it for the unbeliever to labor to produce doubt in the mind of a person, and consequent unhappiness; to weaken his faith in God and Christ as a true Teacher, and in the religion of the Bible; to wrench from him his hope of a blessed immortality, and to take away 86 VALUE OF CHRISTIAN HOPE. the support he needs and which alone can sustain him in death! Is it kind to knock away the staff* upon which the aged man leans, with trembling limbs, for the purpose of witnessing his fall? But infinitely better do that than take from him his Christian hope, that supports his soul as he goes down to the^shades of death, and that will enable him to rejoice and triumph in the hour of his earthly dissolution. It is, indeed, a cruel hand that will outstretch itself to take away the hope which supports man in life ; which comforts him in affliction, and which alone can enable him to meet the “ king of terrors” in calmness and composure! Go to a man and weaken his faith in God, con¬ vince him that there is no Infinite Intelligence — no Almighty Spirit that sits at the helm of the universe, directing human affairs, — that Christ is an imposter and the Bible a tissue of lies — and thus produce doubt in his mind; and when you have accomplished your work, you have the sat¬ isfaction of knowing that you make him wretched beyond description ; you take away the staff* upon which he leans, wrench from him his hope, and crush his spirit to the dust! 87 VALUE OF CHKISTIAN HOPE. Suppose a steamship which plies regularly be¬ tween Europe and America, leaves the foreign port at the usual time, but fails to reach our shore as expected. Days pass, and no tidings of the vessel reach us, and many entertain fears that she f is lost, and believe that her passengers have found a watery grave, while others hope and believe they are not lost. Suppose you believe that all on board this steamer are drowned, and that their friends never again will meet them on earth, would it be kind in you to go to some broken-hearted wife, whose husband was in that steamer, and express to her all your fears, and doubts, and unbelief? Although nothing has been heard of the ship, yet she, with others, entertains strong hopes, and believes that the passengers are not lost. You now approach her and try to wrench from her that hope; you tell her that she is a foolish woman to hope that she will meet her compan¬ ion again ; express to her all your doubts and fears; and you finally succeed in convincing her that her husband is lost — that they never will meet on earth again. Now, having accomplished that work, do you feel any happier for your labors ? Have you con¬ scious joy and. peace of mind as a reward for your 88 VALUE OF CHRISTIAN HOPE. deed ? Do you make that companion any hap¬ pier ? Alas ! you have sent bitterness and wretch¬ edness to her heart, and desolation to her home. But that would be a merciful and benevolent act, compared to his who should go to an individual with a strong hope that he will live again with his kindred in heaven, and labor to produce doubt in his mind concerning the Savior’s teachings, and thus seek to take from him his hope of a blessed immortality and a happy reunion in heaven,- and remove the support which alone can comfort him in affliction and sorrow, and give him peace and calmness in death. If you take away a man’s faith and hope by which he is enabled to triumph in death, you are more cruel than though you had gone to the wdfe, in the cJise just supposed, and con¬ vinced her that her husbaftd was lost, for she might herself find support in death; but in this case, you remove the very support that the soul needs in death. And this is the mission and work of the skeptic. He labors to destroy our faith in God, and in the religion of the Bible, to produce doubt in the mind concerning Christ as a true Teacher sent of God, and to throw the pall of death over the fair creation. He seeks to destroy our confidence VALUE OF CHRISTIAN HOPE. 89 in an overruling Providence, to weaken our faith in an infinite God, to pluck from our heart the hope of a happy immortality, to make us believe that Christianity is a lie, and the Bible unworthy of credence, and to take from us every support in the hour of affliction and sorrow. If we hurl the Bible from us and cast away our confidence in God — reject the teachings of Christ and the Christian hope of heaven — where can we gain the strength and consolation which the soul needs in the hour of adversity ? The be¬ liever in Christ and the religion af the Bible, feels this divine support and strength — is com¬ forted in his affliction, and dies calmly and triumph¬ antly. Now, on the supposition that this is all a delu¬ sion and superstition^ as the skeptic affirms, is it not tetter to be deluded ? If a man can be deluded into a state of calmness, peace, and composure, in death, is it not better than to approach the grave shrink- ingly, wdth a he'art full of doubt and fear, and swelling and heaving with agonizing emotions ? Is it not better to be exercised by a soul-sustaining and comforting hope ? In the case above referred to, concerning the steamer, on the supposition that the wife had shared in the fears that many entertained, that the 6a 90 VALUE OF CHRISTIAN HOPE. vessel was lost and the passengers drowned; and believed that she should no more enjoy the society of her husband on earth; would it not have been proper and infinitely l)etter^ in the absence of defi¬ nite information relative to its fate, to have sought to inspire hope in the heart of that companion, instead of filling her soul with doubt and anguish ? She should have been informed of the strength of the ship, and of her ability to contend with the storm-god of the ocean. That wife should have been told of the skill of the commander, and of the probable safety of the steamer, that hope might spring up in her bosom ; and just in proportion to the strength of her hope, would have been her calmness and peace. And so in relation to the Christian hope of immortality. Is it not better to receive that hope, based upon the promise of God and the religion of the Bible, and be comforted in affliction and supported in death, than to reject it, and be unpre¬ pared for the sorrows of life and the solemnities ot death. Talk as we may, the soul craves the very support that Christianity furnishes; we have aspirations that can be satisfied only by clinging to the faith and hope of the gospel; 'and it is an unkind and 91 VALUE Of CHHISTIAN HOPE. cruel hand that will wrench these from us, and leave our hearts bleeding at every pore. But with this faith and hope, we can be comforted through our earthly pilgrimage; and when the angel of God shall come to summon us to join the great congre¬ gation of the dead ; we can lie down at rest, calmly and peacefully, “ Like one Who wraps the drapery of his couch about him, And lies down to pleasant dreams.’* THE BEREAVED MOTHER. God has given to woman a nature peculiarly susceptible to deep emotions — a nature that can suffer keenly or enjoy intensely. To her He has given a world of deathless affection. There is no heart of love and tenderness like hers; and hence, when the new-born babe is first placed by .. the mother’s side, a fountain of affection flows out towards the dear little one. Her heart throbs as never before, with intense emotions. It seems as though new loves were awakened in her soul, that new aspirations were kindled in her bosom, and new hopes and joys were born with her child. New interests spring into existence. Life itself puts on a different aspect. The world appears to have changed. Life is now more real and earn¬ est, and even desirable. There seems to be now mure to . live for than ever before I Old things \ THE BEREAVED MOTHER. 93 have passed away, and all things have become new. Day by day, as no one else, does the mother watch the movements of her child, the motions of its limbs and unfolding and the development of its intellect. She is the first to notice any fresh evidence of mental activity ; and her affec¬ tion more than grows with its growth, and more than strengthens with its strength! But while her hopes are strong and her imagination paints a brilliant future for her child, disease comes and smites the fair one in all its brightness and beauty, and it lies prostrate in its weakness upon its suffering bed. How constantly does the mother hang over her child. How does she seek to soothe its pains and minister to its wants. She watches day and night by the couch of the sufferer. Sleep comes not to her eyes, nor slumber to her eye-lids. How intensely does her heart ache as « she sees the life of her child ebbing away. She sees the cheek pale and the eye grow dim, and the dear one that God gave her, lies cold in death. The idol of her heart is smitten, and the fond hopes which were kindled in her bosom are blasted, and that bereaved, broken-hearted mother appears stunned by her great sorrow. . In her loneliness and grief, where shall she turn 94 THE BEREAVED MOTHER. for comfort ? To God and to heaven, whither her child has gone before her. As she leans on the arm of the good God, and the all merciful Father, she finds strength. Another child is born among the immortals. Another child lives in heaven, and has been taken in the arms of the Savior, and blessed by him in the kingdom of God. And shall that mother murmur at the Providence, which has taken her child so early to the heavenly home ? It is well with the child, and shall she complain that it was removed from this world of sin and suffering, ere it was tempted or tainted with evil, that it went up with a pure and unstain¬ ed soul, to live with God, to be instructed by the angels of light ? This thought to the mother is enough to assuage the sorrow of her heart, to lift the burden from her soul, and give unto her the oil of joy for mourning, and the garment of praise for the spirit of heaviness. Precious, indeed, f are the words of the blessed Redeemer of man, “ Of such is the kingdom of heaven.” New treasures are in heaven, and new attractions are there. The separation that has taken place will be brief—on the immortal plains they shall meet, and in the rapture of her love will the mother exclaim : “ Behold I and the child God has given me.” Such^jis the blissful hope to THE BEEEAVED MOTHER. 95 mortals given in this world of light and shade, of sickness, suffering,":[and death, a hope that when “ Days and years are past We all shall meet in heaven.” “ When we hear the music ringing Through the bright celestial dome, When sweet angel voices singing, Gladly bid us welcome home To the land of ancient story, Where the spirit knows no care, In that land of light and glory, Shall we know each other there ? When the holy angels meet us. As we go to join their band. Shall we know the friends who greet us. In the glorious spirit land? Shall we see their dark eyes shining On us, as in days of yore? Shall we feel their dear arms twining Fondly round us, as before ? Yes, my earth-worn soul rejoices, And my weary heart grows light; For the thrilling angel voices, And the angel faces bright. That shall welcome us in heaven, Are the loved of long ago. And to them ’tis kindly given Thus their mortal friends to know. 96 THE BEREAVED MOTHER. Oh ! ye weary ones and lone ones, Droop not, faint not by the way ; Ye shall join the loved and lost ones In the land of perfect day. Harp strings touched by angel fingers. Murmur in my raptured ear ; Evermore their sweet tone lingers — We shall know each other there.” NEARER HOME. “One sweetly w'elcome thought Comes to me o’er and o’er ; I’m nearer home to-day Than I ’ve ever been before — Nearer my Father’s house, Where the many mansions be ; Nearer the Great White Throne, Nearer the Jasper Sea. Nearer that bound of life. Where we lay our burdens down — Nearer leaving the cross. Nearer gaining the crown. THE TWO HOMES. What hallowed and affecting associations cluster around that short word “ Home ! ” What emotions does it awaken within the human breast ? It embraces so much that is dear and precious to us, that we are carried back to “ childhood’s sunny days,” to live over again the days and years of confiding and joyous youth. Affecting thoughts come rushing in upon us, like a flood, when we turn to the past, and remember the old home- ' stead and its ^ once happy inmates. We remem¬ ber the pleasant walks, the winding paths which we used to frequent, the fields and woods we roamed, the hills we climbed, and even the “ Old oaken bucket, the moss covered bucket that hung in the well.” We turn back in our thoughts to that old dwell¬ ing, which in the buoyancy of youth was more 98 THE TWO HOMES. attractive to us than all the beauties of a man¬ sion, or the gorgeousness and splendor of a palace. But the voices that were once heard in that dear old home, in pleasant and instructive conversation, or united in Christian devotion, are no more to be heard there. Some are\ hushed in the stillness of death, and some of its inmates have gone out no more to return. Here and there a dear father, an affectionate mother, a beloved brother or sister have gone down the dark valley — gone to their heavenly home. Earth is not our home. We are strangers and pilgrims in the earth as all our fathers were. In this world of light and shade, we feel that we have no abiding place, no permanent home on earth, but we all have aspirations for a higher and better life, and look forward to our eternal home, where we shall find sweet rest in heaven ” Man feels that he is a weary pilgrim in a distant land, far away from his home! Every thing around him is mutable. The scenes and circum¬ stances of to-day are unlike those of yesterday, and to-morrow will bring with it changes, and differ¬ ent relations and conditions. Health, to-day, may run through all the channels of our being ; to-mor¬ row, disease may smite us and we may lie on a couch of suffering and pain. Our kindred may - be with us to-day; to-morrow they may be num- THE TWO HOMES. 90 bered with the dead. To-day we may go to the house of feasting, to-morrow we may go to the house of mourning. To-day are our loved ones with us, to-morrow we may follow them to the grave. Thus are our earthly homes constantly changing. Bat not so with our home in the heavens. There is no sickness there, no pain, no sorrow, no tears of suffering, no night of anguish, no parting words spoken, no sighs heaved, for there tears shall be wiped from off all faceSj sorrow and sighing shall flee away, and there shall be no more death. We shall meet to part no more forever. No “ farewell ” shall be spoken in our heavenly home. On earth we meet to part again. When children return from afar to the old homestead, and meet on some festive occasion their aged parents, the one sad thought which constantly crowds itself upon their attention is, that they must soon sepa¬ rate, perhaps never to meet again on earth. But we associate no such thoughts with our heavenly home. Ties there shall never be sundered, hearts never broken, tears never flow; for we shall meet our dear ones in our heavenly home, to part never¬ more. _ > “ What! never part again ? No, never part again, For there we shall with Jesus reign, And never, never part again.” 100 THE TWO HOMES. Again, a good earthly home is a safe retreat for the child, from the buffetings of the world. However shunned by strangers and friendless he may be; when persecuted and ill-treated; when even forsaken on account of his follies and errors, N. he knows there is one place where he can find entrance — that there is one at least who thinks of him, whose heart throbs with tender emotions, one whose eyes are often filled with tears, who remem¬ bers him in prayer — that the arms of a dear MOTHER are outstretched to receive him — at home. So, however scorned and buffeted by the world the poor pilgrim of earth may be, he can trust in the good God, the everlasting Father, whose affec¬ tion is infinitely stronger and deeper than a mother’s love. However treacherous and false those may be with whom he mingles, though all despise, he can feel that there is a retreat from the storm — a home in the heavens, and that God wdll welcome him among the shining ones ; that the arms of his infinite love will be outstretched to welcome him as a child, once lost, but now redeemed. We shall find rest in our heavenly home ; — no raging storms there, no surging waves of sorrow, no tumultuous passions, no persecutions, no conten¬ tions, no sickness, nor pain, nor death. We shall dwell with the pure and good there. Dwelling in THE TWO HOMES. 101 $ love, we shall dwell in God and God in us, and our souls will be pervaded with a divine sympathy and^tenderness, which will make our interests and destiny one. In every good home on earth, there is a chord of sympathy that binds heart to heart, so that if one member of the family suifer, each heart is touched, and all suffer through their sympathies and affections. With what anxiety and care does the mother watch by the couch of her sick child ? And this, because of the wealth of her affection and the strength of her love. And shall there be less sympa¬ thy, less affection in the heavenly home ? Does the love we bear towards our kindred belong exclusively to this life ? Is it a weakness of our earthly natures ? It cannot be ! It is a divine, a heavenly emotion ; all, indeed, that makes life attractive and earth beautiful. It makes all the heaven about us, that we can enjoy on earth. There can be no heaven without love. In our immortal home, we shall inhale an atmosphere of love. It will be our very life. Heart linked to heart, we shall all meet there to part no more forever. In that loving, joyous home of heaven, the destiny of one is the destiny of all, for if one soul only should be forever absent from heaven, all hearts would be filled with sorrow in that home, and there would be no heaven of rest and peace, and happiness. Thanks to the good 102 THE TWO HOMES. Father for the assurance, that no member of the human* family shall be forever absent from that .home in the heavens. It will be no heaven of bliss to us, if we never meet our loved ones there ! But we shall all meet there. Ties that have been sundered here, shall be reunited there, and we shall stand face to face with dear ones that have gone before to the spirit land, and in eternal sympathy with God, we shall live and reign with Him, in our heavenly home forever and ever. ‘ Two worlds there are. To one our eyes we strain, Whose magic joys we shall not see again; Bright haze of morning veils its glimmering shore; Ah, truly breathed we there Intoxicating air — Glad were our hearts in that sweet realm of Nevermore. The lover there drank her delicious breath Whose love has yielded since to change or death; The mother kissed her child whose days are o’er. Alas I too soon have fled The irreclaimable dead ; We see them — vision strange — amid the Nevermore. The merry songs some maidens used to sing — The brown, brown hair that once was wont to cling To temples long clay-cold — now to the core THE TWO HOMES. 103 They stride our weary hearts, As some vexed memory starts From that long faded land — the realm of Nevermore. It is perpetual summer there. But here, Sadly we may remember rivers clear. And hare-bells quivering on the meadow floor. For brighter bells and bluer. For tenderer hearts and truer, Pebple that happier land, the realm of Nevermore. Upon the frontier of this shadowy land. We, pilgrims of eternal sorrow, stand. What realm lies forward, with its happier store Of forest green and deep. Of valleys hushed in sleep. And lakes most peaceful ? ’Tis the land of Evermore. Very far off its marble cities seem — Very far off—beyond our sensual dream — Its woods unruffled by the wind’s loud roar: Yet does the turbulent surge Howl on its very verge — One moment — and we breathe within the Evermore. They whom we loved and lost so long ago Dwell in those cities, far from mortal woe — Haunt those fresh woodlands, whence sweet carolings soar. 104 THE TWO HOMES. Eternal peace have they; God wipes their tears away; They drink that river of life which flows for Evermore. Thither we hasten through these regions dim. But lo, the white wings of the Seraphim Shine in the sunset! On that joyous shore, Our lighted hearts shall know The . life of long ago ; The sorrow-burdened past shall fade for Evermore.” HEAVEN AND ITS ATTRACTIONS. That many unphilosophical and unscriptural views have obtained in regard to heaven, its employments and attractions, we think must be apparent to all who have thought with any degree of seriousness upon this subject. This will not appear strange when we remember the definitions which have been employed to describe the heav¬ enly state. The common thought gives to it a kind of undefined locality and form, with suitable dimensions for the limited number who may fortu¬ nately gain entrance to its abode. Within its walls, the redeemed will spend an eternity, it is supposed, in singing psalms, and prostrating themselves before the great white throne of the King of kings, and adoring the marvelous justice of God, who, of his own sovereign grace, was pleased to save them. The idea, in the minds of most Christians is that 106 HEAVEN AND ITS ATTRACTIONS. when they shall go to heaven, they will be all arranged in circular seats, or stand in rows about “the throne of God,” and engage in devotional exercises, something like the religious services of the sanctuary on the Sabbath; and so Heaven is \ represented as an “ eternal Sabbath,” and the hosts of the redeemed continually singing praises, “ Vvliere congregations ne’er break up, And Sabbaths have no end.” • Heaven, an eternal Sunday! Eternal psalm¬ singing ! An eternal routine of religious devotion I Eternally waving palms, and bending in religious adoration, and singing praises and loud hallelujahs ! If this is to be the entire employment of heaven, it presents no attractions to intellectual and culti¬ vated natures. The very thought of such dull uni¬ formity, is intolerable to minds that have grasped now but a small portion of scientific and philo¬ sophic truth, but are hungering and thirsting for wisdom and knowledge. It is not at all satisfac¬ tory to those expanded souls, that have seen enough of God, to know that there is an unexplored and boundless ocean of truth! It does not meet rhe wants and demands of the higher nature man. We are endow’ed wdth minds capable Oi growth and everlasting progress, and the soul has HEAVEN AND ITS ATTRACTIONS. 107 deep intuitions that eternal sameness cannot be its normal condition in heaven. “The origin of this notion of a merely devotional heaven is easily found. It comes from the idea that religion is not a principle to run through the life, like the blood through a healthy body ; but a kind of top-finish, the Corinthian capital to the pillar. As a man’s clothing on the Sabbath is his “ Sunday’s best,” so his duties on that day are of a somewhat finer quality, than Thursday’s and Friday’s common work. Sunday is the parlor part of life. The rest is of the kitchen or the cellar grade of dignity. Accordingly, when good men die, these grosser, coarser affairs slough off, and they carry up to heaven only the spiritual essence,^to be eternally exhaled in devotion. “This is all a relic of old Romish asceticism, which has outlived its time. Life’s common duties were too vulgar or unclean for a holy seclusion ; and so convents were built to shut them out. Heaven, as commonly viewed, is the great Protes¬ tant convent. The “many mansions”' are so many different cells in the same vast cloister. There all good souls go; and there give them¬ selves up to everlasting praise and devout medita¬ tions.” This we think is a mistaken idea of heaven. 108 HE4VEN AND ITS AITRACTIONS. Then the question presses itself upon our attention, what and where is heaven ? Some define it as a place^ some as a condition of the soul. When we perfectly understand terms, may we not regard it both as a place and condition ? It is not a mere condition of the soul, neither is it a mere place of being. But if we give to heavenly beings person- ality and form, as the Scriptures represent, and reason teaches, it is difficult to conceive of them without place. If they have indivduality, they must be somewhere^ not necessarily in one locality, nor limited to a certain orbit, like the planets, but free to go and learn the works of God, throughout the boundless universe! This is what is meant when the soul is declared free to roam ‘ through the fields of heaven.’ And yet, while the soul must be somnrhere^ heaven, strictly speaking, is a state or condition of that soul. We mean by this, that all its forces and powers must be in harmony with God ; that it must be permeated throughout with God’s loving spirit, that love must be the element in which it lives, and moves, and has its being. • There will be no sin, no temptation, no motive to evil, no vicious appetite, no vain and sinful passion, but all the desires and purposes of the soul will be good, and its aspirations divine. .It will acquire knowledge, and be filled with love, the fullness of HEAVEN AND ITS ATTRACTIONS. 109 God. This is heaven ; hence, it can never be fully enjoyed in this life, while linked to this earthly state of existence, and its vision bounded by the horizon of temptation and sin. We therefore say that heaven is in the future world, because in the world to come there will be no temptation, no sin,'none of the passions and appetites of the animal nature. We shall not carry these along with us, when we go down the dark valley and shadow of death. They belong to this state, and will be left behind. We speak intelligently, therefore, when w’e say that heaven is before us, and that we shall enter the heavenly state in the life to come. So far, indeed, as we are anim.ated with God’s loving spirit, even here, we are heavenly minded, but at best, it is now imperfectly enjoyed, and the heavenly state is before us. It is first, that which is natural, afterwards, that which is spiritual. The apostle contrasts the two states of being, by calling this earthly, and the life hereafter heavenly. In that life, the soul will have pure emotions, holy desires, and loving aspira¬ tions ; and that condition is a heavenly one. The soul will continue to expand and learn more and more of God and his perfections, and the wise and benevolent arrangements of his infinite economy, which will fill it with wonder, love, and praise. no HEAVEN AND ITS ATTRACTIONS. Thus conditioned, every thought, and act, and emo¬ tion, will bring happiness and joy forever. And if w’e ask where heaven is ? we answer, wherever the pure soul is ; w’hetber tilled with ado¬ ration and praise, in beholding the marvelous exhibi¬ tions of God’s perfections and love, as displayed in his works, or going out to earth’s needy children, bearing some message of love, strengthening some weary soul, or pouring consolation into bereaved hearts. The Scriptures abound with examples of angelic, spiritual beings, making their appearance among men, on some benevolent and holy mission. In the garden of Gethsemane, Jesus was strength¬ ened by an angel from heaven, and while engaged in that divine mission, that messenger, imbued with a heavenly spirit, was really in heaven, though visit¬ ing the earth. At the Savior’s birth, the angel of the Lord appeared to the shepherds on the plains of Judea, and brought good tidings of great joy to all people; and with that angel, a “ multitude of the heavenly hosts,” suddenly appeared,—praising God, and saying: “ Glory to God in the highest, and on earth, peace, good will towards men.” When this multitude of the heavenly hosts came on this divine mission to humanity, filled with God’s loving, heav¬ enly spirit, they w^ere still in heaven. Wherever such beings are, they are in heaven. All through HEAVEN AND IT3 ATTRACTIONS. Ill the Scriptures, angelic, heavenlj^ beings are repre¬ sented as making occasional excursions to this earth. Being in a pure and holy condition, they are in heaven. They come at different times to bless and support us, we feel their influence and presence. They come with a message from God, to bind up the broken-hearted, to comfort the sorrowing, to strength¬ en the dying, and to accompany the emancipated spirit to the Father’s house of many mansions. And all the time they are in heaxen^ for heaven to them is a holy condition. Heaven need not nece - sarily be far aw’ay. It is w herever the perfectly pure in heart are, for they see God. When the soul inhales a pure atmosphere, and beats in sym¬ pathy with the • great heart of God, it is in heaven. It is a condition infinitely exalted above this earthly life, hence the longing, throbbing aspiration of the soul for that state. The attractions of heaven are more than Jheart can conceive, or tongue describe. They compre¬ hend the almost boundless possibilities of the soul in the acquisition of knowledge, by exploring the infinite works of God, by communing with the great and good of all time, and by rejoining our dear ones who have gone before. The sacred writers represent the future state as being in¬ finitely superior to the present life, and there¬ fore attractive. We are spoken of as passing 112 HEAVEN AND ITS ATTRACTIONS. through a great and glorious change, in going from this to the immortal state. “ It is sown in corrup¬ tion,” says the apostle, who received his doctrine by the revelation of Jesus Christ, “It is raised in incorruption. It is sown in dishonor, it is raised in glory ; it is sown in weakness, it is raised in power, it is raised a spiritual body. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.” According to the teachings of Paul, the difference between this life and the future world, is as great as the stars which differ in glory. This life is earthly and evil; the life to come, will be heavenly and pure. Christ, speaking of the resurrection of man from the dead, said: “Neither can they die any more, for they are equal unto the angels, and are the children of God, being children of the resurrection. For he is not the God of the dead, but of the living; for all live unto him.” This language of the great Teacher, gives beauty and attractiveness to the future life, and makes us long for that equality with the angels of God in heaven. To the same import is the following language : “ For we know that if our earthly house of this taber¬ nacle is dissolved, w’e have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be HEAVEN AND ITS ATTRACTIONS. 113 clothed upon with our house which is from heaven. Therefore we are ■ always confident, knowing that, whilst we are at home in the body, we are absent from the Lord. We are confident, I say, and willing rather to be absent from the body, and to m be present with the Lord.” This language not only implies change, but in going into the future- life, in some peculiar sense, not now experienced, we shall be present with the Lord, in that house not made with hands, eternal in the heavens. In that building of God, there ♦shall be no tears, no sorrow, nor crying, neither shall there be any more death. The purity of heaven, renders it attractive. In this life there is imperfection and sin; huge wrongs and colossal evils. Linked as we all are to an earth¬ ly and material nature, with strong passions and appetites that lead us astray, we do not expect entire freedom from sin, as long as we tabernacle in the flesh. We are surrounded by untoward circumstances. * Influences, prejudicial to well devel¬ oped and harmonious natures, bear upon us so strongly, that we are tempted to evil and led into sin. When we would do good, as the apostle says, evil is present with us. “ There is a law in our members, warring against the law of our minds, bringing us into captivity to the law of sin which 6a 114 HEAVEN AND ITS ATTRACTIONS. is in our members,” This language indicates the conflict between the higher and better aspirations of the soul, and the passions of the earthly nature. Brought as we thus are into captivity to sin,-we are in a restless and unhappy condition, in the gall of bitterness and bonds of iniquity. On earth there is impurity, wretchedness and despair. But in the life to come, there will be purity and joy forevermore. In the heavenly world, there will be no stain of sin, no moral evil to mar and vex the spirit — no impure* thought, no passionate emo- ' tion, no sinful act. No unclean thing will be there, but the redeemed will walk there, and God will be the light and glory thereof. Eye hath not seen it, neither hath it entered into the heart of man, to conceive of the superlative happiness and glory of that heavenly life. There shall, be no night of darkness, no night of sin, no night of sorrow and death. Exalted to that life, we shall be deliv¬ ered from the vexations and turmpils of earth, and be surrounded by pure influences, commune with angelic beings, and breathe a pure atmos¬ phere. Does not this thought lend great attrac¬ tion to the heavenly life ? “ No strife nor envy there The sons of peace molest; But harmony and love sincere Fill every happy breast. HEAVEN AND ITS ATTRACTIONS. 115 No cloud those regions know, Forever bright and fair; For sin, the source of mortal wo, Can never enter there. Far from these scenes of night Unbounded glories rise, < And realms of infinite delight. Unknown to mortal eyes. There sickness never comes; There grief no more complains; Health triumphs in immortal bloom. And purest pleasures reign. Another consideration that gives attractiveness to heaven is, that it is our everlasting Home. On earth, we are strangers and pilgrims as all our fathers were. Here, we have no continuing city, no abiding place, no home. We build mansions and accumulate riches, as though we were to live here forever. But our plans are frustrated, and our hopes cut off. Death invades our dwellings and steals away our dear ones, and we who are here to-day, may not be here to-morrow. The places that know us now, may soon know us no more on earth. Everything around us is mutable, subject .to change, decay, and death* But inj the life^ to come there will be no such 116 HEAVEN AND ITS ATTRACTIONS. change. In that heavenly home, there will be no death, no parting word spoken, no sigh heaved, no tears fall. Here, families* are separated; in the heavenly home they will be re-united, to part no more. Oh, what attractions are in that heavenly home now! That good father, that afiectionate % mother, that beloved companion, that dear child, or brother, or sister, are there. We see them by the eye of faith, palm-crowned and redeemed, beckon¬ ing us onward, “ Waiting our arrival there.” As the weary traveler in a distant land, longs to retrace his steps and return to his dear ones at home; so does the weary pilgrim of earth, long for that “ sweet rest in heaven,” where he shall be permitted to meet his dear ones who have gone before, and remain together forever and ever. We bless God for the assurance that heaven is our eternal home. Being pure in heart we shall see God as we have never seen him before. There wo shall see Christ, and behold the patriarchs, and prophets, and apostles, and the good of all ages. Has not heaven, then, marvelous attractions foi us ? Earth is not our home, but we seek a city whose builder and maker is God, eternal in the heavens. Again: progressive rature oi the heavenly HEAVEN AND ITS ATTRACTIONS. 117 life, also gives to it much attractiveness. God has endowed us with natures capable of endless growth and expansion. Within ourselves, we have all the possibilities of eternal progress, and knowing so little on earth and capable of knowing so much in eternity, of God, of His plans and His works, we cannot believe that human development is limited to this life. How short-sighted we now are ! How ignorant we are concerning God's arrange¬ ments and providences! How limited is our vision! Oh, how dark and mysterious are the ways of God to us! It will take an eternity for us to learn of God, of the boundless universe He has made and the infinite sweep of worlds! As we have attempted to show, the occupation of 'heaven, will not consist in mere psalm-singing and devotional exercises, but in the active pursuit of knowledge, and in unfolding and enlarging the divine powers of the soul. We can only know of the greatness and grandeur of God’s universe, by astronomical studies and scientific pursuits,* and these, we apprehend, will be among the employ¬ ments of celestial beings. It begets a deep rever- ence, and profound adoration, to study the works ef God; and undoubtedly, as immortal and glori¬ fied beings, we shall pass from world to world, learning more and more of God, and be filled with 118 HEAVEN AND ITS ATTKACTIONS. love and praise as we survey the mighty universe. In viewing heaven as a progressive state, it becomes more attractive to us. There, the dark problems of existence will be explained, and the solemn and mysterious providences of God, will be revealed, and we shall know why God has permitted so much evil to enter into His universe, and sub¬ jected man to so much suffering. Then, too, we remember that the acquisition of knowledge brings happiness to us. We cannot believe that God will close this avenue of enjoyment, when we enter the future world. The means of progress becomes the instrumentality of pleasure. Indeed, will not our happiness be in a ratio, correspond¬ ing to our growth ? Will not God, therefore, bestow happiness, by seeking our development and expansion ? In the language of another : “ It were well to form our opinions on this point from those passages which repeat to us the songs and ascriptions of praise to God, from angels and cherubim, and those exalted spirits that bow before the throne, saying, “ Holy, holy Lord God Almighty — Glory be to thee in the highest, and honor and power , for thou hast made all things — great and marvelous are thy works; just and true are thy ways. The heavens shall declare thy wonders ; all thy works shall praise thee, and thy saints HEAVEN AND ITS ATTRACTIONS. 119 shall bless thee!” These hymns of praise show their source in a knowledge of the glorious works of God, in admiration of the stupendous exhibi¬ tions of divine power, wisdom, and goodness, in the illimitable fields of creation. We may imagine, and not without great proba¬ bility, that these blessed angelic beings, after extend¬ ed excursions to some distant province or portion of the boundless empire of the Almighty — after having surveyed some remote system of worlds, and made themselves familiar with their various aspects; the details of their physical history ; the changes of surface; the stages of geological devel¬ opment ; the distribution of animal and vegetable life; the character, development, organism, moral relations and mental endowments of . the intelligent inhabitants of each — after beholding these multi¬ plied exhibitions of the divine energy, skill, and benevolence, — we may well imagine them returning from this delightfnl and instructive excursion, and .gathering about the throne of the Ancient of Days, with these ascriptions of glory and honor, as the utterance of joy, of adoration and gratitude for what they have seen and learned on this, to them, new theatre of the divine operations. And in view of some such event as this, how much more force and meaning are given to the 120 HEAVEN AND ITS ATTKACTIONS. Revelator’s language, when he says that, over¬ whelmed, as it w’ere, with the sense of God’s infi¬ nite power and wisdom, and with the extent and splendor of his creation, they fell down and “ wor¬ shiped Him that liveth forever and ever ; and cast their crowns before the throne, saying. Thou art worthy, 0 Lord! to receive glory and honor and power : for thou hast created all things, and for thy pleasure they are and were created.” Again: Heaven becomes peculiarly attractive to as because of those dear onest of ours who have already entered the abodes of light and happiness. They are ours, members of our families, bound to us by tender ties and strong cords of affection. When the little child dies, it is not merely that a vacuum is made in that home, but it is like tearing out the very heart of the mother. The affections cling to the dear departed, and the heart hungers for that child. There is an unsatisfied longing to see it again. Shut out from earthly vision, the eye of faith beholds it in heaven. Now, there is a new and strong attraction there. Thus families are divided, part on earth and part in heaven. As x>ne after another leaves us, we feel drawn towards the heavenly world, the Father’s house of many man¬ sions, where our kindred ^dwell. Our treasures being there, our hearts are there also. We long HEAVEN AND ITS ATTRACTIONS. 121 for their society, and with grateful emotions, we look forward to the time of our release from earth, 0 when we shall be permitted to rejoin the dear ones in heaven. “ Yes,” says a writer, “ one of the the most grateful and pleasing thoughts of the future life, is that which renews the loving and tender asso¬ ciations of this. Heaven will be to the future, what home is to the present life; the sacred place where the affections may utter themselves without restraint, where the heart may gather up its treasures, rejoic¬ ing in its everlasting heritage of love and blessed¬ ness. There our cherished and idolized ones will gather around us, and fold their arms about us, and engage in sweet and pleasant converse. They who walked with us in the cheerful sunlight, and in the solemn shadows, of our earthly life. They who bore with us the heat and burthen of the day. They who loved us as we yearned to be loved, and on whom the gushing tenderness of the heart was poured out like summer rain upon the fields. They whose sweet faces were like smiles from heaven to our earthly sorrow, and whose kind words fell on the worn heart like dew on withering plants, — 122 IIEAYEN AND ITS ATTRACTIONS. “ They the young and strong, who cherished Noble longings for the strife, By the roadside fell and perished, Weary with the march of life— They, the holy ones and weakly Who the cross of suffering bore, Folded their pale hands so meekly. Spake with us^on earth no more.” • All these shall come to us again — and 0 how blessed the meeting — “a family in heaven, no wanderer lost.” We shall live again — we shall be together again. Love is immortal as the soul. And the poorest and most hopeless of earth’s children, the most darkened and wayward and forsaken, is still loved of some one in the great crowd of life—and God loves us all! Yes, we shall meet again, all of us, and rejoice together in the glorious light of the Sun of Right¬ eousness. If it were not so, the gift of a future life would be of little worth’. Take from us those we love, and you take away all that makes Heaven desirable. For “ O how dark, how drear, how lone Would seem the brightest world of bliss, If wandering through each radiant sphere, We failed to meet the loved of this.” Tell me that I am never again to behold the precious ones who have cared for me and watched over me here, whose spirits were toned in chord HEAVEN AND ITS ATTTACTIONe^. l23 with mine, whose gentle ministries of affection have given life all its beauty and blessedness— tell me I shall never see nor be with these again, and I can¬ not go in peace, I will not say to the grave — but not even to a life, however glorious, where they are not. No ; and I say it not hastily, but with much thought — I could not desire a heaven, where I am not to find those dear beings who have woven them¬ selves like golden threads into the very texture of my soul, and have become to me as the pulse of my heart. Thanks be to God the Father, and to our Lord Jesus Christ, I shall find them — every one of them in some of the many mansions of the Father’s house ; and there together we shall lift up the hymn of redemption, and behold the glory of the Lord’s creation, and worship in the beauty of holi¬ ness; for there we shall be renewed in the spirit, and in a higher and holier sense we shall be the children of God, being children of the Resurrec¬ tion ! ” There is a world we have not seen, That wasting time can ne’er destroy, Where mortal footstep hath not been, Nor ear hath caught its sounds of joy. That world to come I and O how blest!— « Fairer than prophets ever told; And never did an angel-guest One half its blessedness unfold. 124 HEAVEN AND ITS ATTRACTIONS. It is all holy and serene,— The land of glory and repose; And there to dim the radiant scene, No tear of sorrow ever flows. There forms unseen by mortal eye, Too glorious for our sight to bear, Are walking with their God on high, And waiting our arrival there. Heaven is the land where troubles cease, Where toils aud tears are o’er ; — The blissful clime of rest and peace, Where cares distract no more ; And not the shadow of distress Dims its unsullied blessedness. Heaven is the dwelling-place of joy, The home of light and love. Where faith and hope in rapture die. And ransomed souls above Enjoy, before th’ eternal throne,"^ Bliss everlasting and unknown. COMFORTS OF THE GOSPEL. The evangelical prophet, in describing the char¬ acter and ofQce of Christ, assures us that one object of his mission was to “ comfort all that mourn.” In view of this declaration, therefore, as we con¬ sider the condition and wants of man, and remem¬ ber that all hearts are bowed in sorrow and affliction, and that in every home there is “ut least “ one vacant chair,” — we are not only taught the suffl- ciency "and beautiful adaptation of the gospel of Christ to human wants, but that all are embraced in its mission, and have an interest in its heav¬ enly teachings. As death is everywhere abroad in the earth, gathering to its cold embrace some member of every household — some dear parent, companion, or child, and as the gospel is designed to comfort all that mourn, it pre-supposes that it teaches a happy immortality for the soul, for how could we be comforted, except by the assu- 126 COMFORTS OF THE GOSPEL. ranee that the dear objects of our affection had passed on to a higher and better life, and that we shall eventually rejoin them in the heavenly world? Hence, we discover the superiority of Christianity over all teachings of men, and the speculations and philosophies of the world. Christ, who came from the bosom of the Father, to preach good tidings of great joy unto all people, presented a religion full of hope and con¬ solation, designed to comfort all that mourn. He assured man of God’s universal paternity — of the infiniteness of his grace, and that all were objects of his love, and heirs of a glorious immortality — that He, who- had created man in his own divine image, had proposed to gather together in one all things in Christ, and encircle all souls in the arms of his redemption—hence, there was hope and comfort /or all. But how can all mourners be comforted, unless they believe that it is well with the dear depar¬ ted ? If there is a single soul in God’s universe not thus assured, that heart cannot be comforted. But as the Gospel is given to comfort us in all our afflictions, it must bring to us 'koi:)e for all, and a faith that our kindred and friends will ultimately be holy and happy. Such are its soul-inspiring teachings, beautifully adapted to our circumstances COMFORTS OF THE GOSPEL. 127 and wants, designed to pour consolation into our bleeding hearts, and give to us the oil of joy for mourning, and the garment of praise for the spirit of heaviness. Those who accept the Gospel of Christ in all its fullness are enabled to bow with Christian res- * ignation to all the solemn providences of God, to resign their kindred back into the hands of the Infinite Father, and to “ read their title clear to % mansions in the skies,“ — so that they can exclaim in the triumphs of the Christian faith— “ Though I walk through the valley and shadow of death, I will fear no evil, for thou art with me, thy rod and thy staff they comfort me.” Those relying upon the truths of the Gospel have strength suffi¬ cient for their day, and all the divine support and consolation that the heart demands. This Gospel is indeed precious to the believer, being adapted to every want, and having power to assuage all our sorrows, and to comfort us in all our afflictions. It assures us that our dear ones have passed over the river of death, and from the bowers of light and beauty they beckon us to pass over the cold stream, and rejoin them on the other side. From this and that home, a father, mother, com¬ panion, and a child have gone. They have been piloted safely over Jordan’s cold stream, and they 128 CONFOETS OF THE GOSPEL. stand robed in garments of light and love, on the heavenly shore, ready to greet us when the pale messenger shall come to carry us over the swelling waters. “ Over the river they beckon to me — Loved ones who crossed to the further side ; The gleam of their snowy robes I see, But their voices are drowned by the rushing tide; There’s one with ringlets of sunny gold, And eyes the reflection of heaven’s own blue ; He crossed in the twilight, gray and cold, And the pale mist hid him from mortal view. We saw not the angels that met him there; The gate of the city we could not see : — Over the river, over the river. My brother stands waiting to welcome me 1 Over the river the boatman pale Carried another — the household pet; Her brown curls waved in the gentle gale — Darling Minnie I I see her yet I She crossed on her bosom her dimpled hands, And fearlessly entered the phantom bark; We watched it glide from the silver sands. And all our sunlight grew strangely dark; We know she is safe on the further side. Where all the ransomed and angels be : Over the river, the mystic river, My childhood’s idol is waiting for me. COMFORTS OF THE GOSPEL. 129 For none return from those Quiet shores. Who cross with the boatman cold and pale ; We hear the dip of the golden oars, And catch a glimpse of the snowy sail — And lol they have passed from our yearning hearts ; They cross the stream and are gone for aye ; We may not sunder the veil apart That hides from our sight the gates of day. We only know that their barks no more May sail with us o’er life’s stormy sea, Yet somewhere, I know, on the unseen shore. They watch, and beckon, and wait for me I And I sit and think, when the sunset’s gold Is flashing river and hill and shore, I shall one day stand by the water cold. And list for the sound of the boatman’s oar I shall watch for a gleam ol the flapping sail, I shall hear the boat as it gains the strand ; I shall pass from sight with the boatman pale. To the better shore of the spirit land; I shall know the loved who have gone before. And joyfully sweet shall the meeting be. When over the river, the peaceful river, The angel of death sha’l carry me.” 7 THE MISSION OF AFFLICTION. “ It is good for me,” said the Psalmist, “ that I have been afflicted, that I might learn thy statutes,” Affliction has an important mission to perform for us. It is our privilege to feel that it is sent by our heavenly Father for some wise and beneficent purpose, remembering that He does not afflict the children of men, simply to produce sorrow and anguish, but for our profit, that we may be partakers of his holiness. It is designed to teach us of God, to arrest our thoughts and fix them on Him, to bind us to his law, to deepen our convictions of dependence upon Him, and thus through a severe discipline, to work out for us * a far more exceeding and eternal weight of glory. If our minds are correctly enlightened concerning Divine Providence, we shall accept the afflictions of life as coming from the Father’s hand, who is thus carrying forward his purposes to a benevo- THE MISSION OF AFFLICTION. 131 lent issue, and seeking to discipline our natures and uplift us above the world, and make us perfect as was Christ, even through suffering. As afflic¬ tion coraeth not forth from the dust, nor springeth out of the ground, but is one of the instrumental¬ ities of heaven to improve and benefit us, we should accept it as a divine agency, and see that it fulfills its mission for us. It teaches the impo- tency of ourselves, and suggests our dependence on God ; makes us acquainted with our own weakness, and convinces us that we are drifting before uncontrollable circumstances, and are af¬ fected by agencies and influences beyond our reach — and, which are designed for our improve¬ ment. And yet, in our blindness, ignorance, and unbe¬ lief, how many fail to recognize the finger of God on the dial-plate of a daily providence, and sub¬ mit to affliction in calm and stoical indifference as a fatality, instead of accepting it from the hands of an infinitely wise and benevolent God, with a desire to be disciplined and benefited by it. In the mysterious ways of his providence, and the countless manifestations of his dealings with us, God is writing out his thoughts, executing his purposes, and developing his plans! This truth should be the spiritual lens through which the 132 THE MISSION OF AFFLICTION. eye of faith may view the afflictions of life, and the solemn providences of God. Then we shall recognize their important mission, and though, in our blindness we may not always see the wisdom and benevolence of his arrangements, yet, we shall know that they are designed for our good. Rest¬ ing in the assurance of an overruling Providence, we may say in the language of a poor helpless cripple : God makes no mistakes.” Such was his resignation under affliction ! One important object of affliction is to discipline our natures, to uplift us to God, to quicken within our souls new aspirations, and kindle new emo¬ tions, and to draw out and develop the latent excellencies of the heart, the sympathies and affec¬ tions of our natures, which would, otherwise, have remained hidden, and to mould, educate, and pre¬ pare the individual for higher duties and more important purposes. When the heavy hand of affliction is upon us, wfflen sickness comes, and we are prostrate upon a couch of pain, and death is sent to smite some dear object of our affection, so I that our hopes are blasted and our expectations cut off, and we feel crushed by our sorrow; then we realize that “life is real — life is earnest;” and, coming in contact with the realities, “ we begin to learn that life is not a holiday or a THE MISSION OF AFFLICTION. 133 work day only, but a discipline; that God conducts that discipline in infinite wisdom and benevolence, mingles the draught, and, when he sees fit, infuses bitterness.” Christ was made perfect through suf¬ fering. The most exalted virtues and graces are often developed when we are called to contend with adversity. Difficulties develop our strength. We know not the divine powers of the soul till they are tried, nor how much we can endure till put to the trial — how much strength we derive from God, till we find out our own weakness—how much faith we have, till we wrestle with doubt — nor what patience and powers of endurance till they are tested. It is only by collision with diffi¬ culties that we are made strong, only by coming in ^contact with the sterner realities of life, that our natures are fully developed. “ The sparkle of the diamond,” as one has beautifully said, “ comes only of attrition, and the stoutness of the oak — not of soft skies, or gentle showers —but of the peltings of storms, and the strains of tempests.” And is it not so, in the moral world ? Do not the storms of life and its severe reverses, tend to strengthen us, to develop new energies, to call out new powers, and help us to stand erect in all the dignity of manly natures ? It is in this light that we are to view affliction 134 THE MISSION OF AEFLICTION. and suffering, as means^in God’s hand to discipline our natures, to deepen our religious convictions and impressions, and to develop the noblest energies of the soul. This view of the subject is in harmo¬ ny with our experience and the highest philoso¬ phy. It is said of Dr. Spurzheim, that in selecting a companion, he made choice of one who had seen much trouble and passed through uncommon scenes of calamity. His theory was, that great mental suffering is necessary to develop the highest qual¬ ities of the soul. This, we believe to be a correct view of the subject. It is, indeed, hard to be bowed in sorrow and anguish, to have trouble come pouring in upon us like a flood, and our hearts crushed by affliction. But this may be the very instrumentality to perfect us, to contribute to our elevation, and to mould us and transform us into the image of Christ. Adversity has not unfrequently changed the whole course of life, turned the whole nature in another direction, and set| a man’s face towards Mount Zion, the city of the living God. It has often given a strength of character and a value to the Christian faith, which was never appreciated before, — a distinctness to iifimortality and a near¬ ness to heaven, which could have been realized by no other means. Viewing affliction, then, as THE MISSION OF AFFLICTION. 135 one of the instrumeRtallties of heaven to benefit us and discipline our natures, to develop new strength and energies,,we can discover a depth of cneaning in the language of the Psalmist, and a profound Christian philosophy which was eshib- ited in his own experience, in saying, ‘‘ It is good for me that I have been afflicted ; that I might learn thy statuteSo” God, then, does not afflict willingly, simply to produce affliction, to sting us by a great sorrow. He does not delight to grieve the children of men, but in the order of his providence he is seeking our improvement. “ Let any one,” says a writer, speaking upon this sul^ect, “ taking up the sum total of his life, consider what instances have been the most profitable, in which he has gathered into his soul the most strength and wisdom, and as a general thing, I think he will find that these did not occur in what he called his brightest moments, not in the full sweep of prosperity, but if he has accumulated any profound experience, it has been in disappointment and failure, in defeated plans and manifestations, and at times under the shadow of death. In this light, the existence of sorrow and suffering appears beautifully consistent.” And is it not so ? Those solemn providences of life which seemed so inexplicable at first, so dark and 136 THE MISSION OP" APTLICTION. mysterious when viewed in the light which streams from heaven, are but the methods of God’s pur¬ pose to discipline our natures, and develop our energies, and perfect our characters. They are the chosen agencies of his will, to test the strength of our spirits, and summon forth new powers I Thus, some great affliction which has come pouring in upDn us like a flood, has opened new fountains in the heart, revealed unknown qualities and excel¬ lencies. Thus, in trial, adversity and suffering, the timid have grown strong, the doubting and wavering have stood firm, have put on the mar¬ tyr’s robe, and through some great sorrow many souls have been first led “ to the gates of heav¬ en ; ’’ through some great affliction have first felt in their souls the reality of an immortal life — have first seen God! With these general remarks upon the beneficent object of affliction, and its purposes to discipline our natures and perfect Gur characters, we may glance at one or two of the different methods employed to secure this end. Sickness has an important mission to perform for us. It awakens new emotions and unseals new fountains of sympathy, and often works an entire change in our natures. It softens the hard nature, and brings to the soul a tenderness and charity THE MISSION OF AFFLICTION. 137 for others, to which before it was a stranger. Prostrate upon a couch of sickness, a man learns, perhaps for the first time, his own weakness and impotency, and dependence on God. Too many, in cultivating a self-reliant and independent spirit, become forgetful of the great Supreme! Rolling in luxury and wealth, man cultivates an independ¬ ent spirit, and imagines that his own arm is suffi¬ ciently powerful. Sickness prostrates him, his brow throbs with pain, his strength fails, and he is as dependent as an infant. Other hands must minis¬ ter to his many wants, and thus be best learns by experience his dependence on others and the value of friendship, of which, perhaps, he had no correct appreciation when in the enjoyment of health. The strong man thus laid low upon a couch of pain, looks up to God, perhaps for the first time for strength • he realizes that he is clad in earthly raiment and linked to a material and perishable nature, and that the touch of the Almighty can shake the earthly house of his tabernacle to its foundations, and he turns towards God and inquires after the heavenly mansions. He learns a lesson by his own personal experience which no one could teach him. And through this very means he learns to sympathize with others in 7a 138 THE MISSION OF AFFLICTION. their weaknesses and sicknesses, as he never did # before. And how essential to be taught this lesson, in this life, where so many need our sym¬ pathy and assistance. It makes us acquainted with our friends, tests true friendship, and reveals that which is hollow-hearted and false. And we can well afford to endure some physical suffering to ascertain the genuineness of friendship, and to test the strength of human affection. Again, death which we are so accustomed to regard as the greatest earthly afBiction, has an important mission to perform for us. It intensifies our aspirations for another life, and brings the soul into a position where it demands an answer to the question: “ If a man die, shall he live again ? ” It sends us out at once to inquire after God, and the relation we sustain to him and immortality. Mortgaged as we all are to death, when our friends are called to walk through the dark valley, and we are summoned to go hence and are brought to the gates of the grave, we then feel the value of that hope which is as an anchor of the soul, and our aspi¬ rations rush into the skies. We see one after another of our kindred going the way of all the earth. One after another of the members of our family is passing on ; now a kind father who has counseled us, then a tender and affectionate mother THE MISSION OF AFFLICTION. 139 who has often asked the blessing of God upon us ; here a little child is taken by the angels, and there a beloved companion falls ! So death is in all the earth; all homesr are darkened by his pres¬ ence ; all hearts saddened by his work. But viewed in the light of Christian revelation, we can accept these afflictions as coming from the hand of God, who doth not afflict willingly. And we can believe that he is not unkind in taking the objects of our affection from us, to live with Christ in the heavenly -mansions. “ Spiiits too tender for the battle here, Have turned from life, its hopes, its fears, its charms. And children, shuddering at a world so drear. Have, smiling, passed away into his arms,” And still clinging to them by our affections, we are drawn towards the heavenly state ourselves, our treasures being in heaven, our hearts go up there too, and we learn to commune with God and heavenly visitants. We feel less drawn to the earth, and attracted more towards heaven. We are less wedded to the world, think less of its vanities, and more of the glories and attrac¬ tions of heaven, and when time performs its heal¬ ing work upon our spirits, we learn submission and reconciliation to the ways of Providence, and 140 THE MISSION OF AFFLICTION. seek to be conformed to*the divine image. Thus do our afflictions work out for us a far more exceed¬ ing and eternal weight of glory. “ There is a home for weary souls, By sins and sorrows driven, When tossed on life’s tempestuous shoals. Where storms arise and ocean rolls. And all is drear —’t is heaven. There faith lifts up a tearless eye. The heart no longer riven,— And views the tempest passing by. Sees evening shadows quickly fly. And all serene in heaven. There fragrant flowers immortal bloom. And joys supreme are given. There rays divine, disperse the gloom ; • Beyond the dark and narrow tomb Appears the dawn of heaven.” THE STKENGTHENING ANGEL. In the twenty-second chapter of Luke, we have an account of the trials and severe mental conflict of the Savior, in view of his approaching suffering ; and the history informs us that an angel appeared from heaven and strengthened him. Jesus, knowing the agonizing death that awaited him, called his little band of believers around him, a short time before his suffering, and gave to them a simple and beautiful rite for their observance, when he should # no longer be with them. He knew how bitter was the cup he was about to drink, how severe was the agony that awaited him. His spirit trembled within him, and his heart was bowed with heavi¬ ness— and accompanied by three of his disciples, he went to a retired part of the garden of Geth- semane, and addressed them thus, “My soul is exceeding sorrowful, even unto death, tarry ye here 142 THE STRENGTHENING ANGEL. and watch with me.” He went a short distance and kneeled down and prayed, that if it were possible the cup might be removed, and he be spared the awful trial of the cross 1 Yet with a sublin^e resignation he bowed at last, saying — “ Nevertheless, not my will, but thine be done.” Three times was this prayer repeated, and so intense was his grief and emotion, that he sweat as it were, great drops of blood. His Father in heaven answered his prayer, and though it was inconsistent with the divine arrangement to remove the cup, yet he had strength given to endure the trial. “ There appeared unto him an angel from heaven strengthening him.” Trusting in God he was strengthened to endure even the ^agonies of the ignominious death of the cross. The subject naturally suggests the wise and beneficent provision made for the soul in seasons of trial and affliction, so that we can bow in Chris¬ tian submission to the allotments of Providence, and be resigned to the will of God in the hour of our earthly dissolution, and say, “ Thy will be done.” Our own observations have made us acquainted with numerous instances of this divine and strengthening spirit in seasons of trial — of this Christian reconciliation. We have seen those who have had a thousand ties to bind them to earth. THE STRENGTHENING ANGEL. 143 retire to the couch of sickness and suffering, and of death, and resign all into the hands of a merci¬ ful God, rejoicing even in their sufferings, endur¬ ing all without a murmur, and calling their kindred about them in their last moments, and speaking their last farewell, in the greatest calmness and composure of mind, strengthened and sustained as we had not seen them in active life. Now, whence this composure and resignation ? Where lies the power of this reconciliation ? No philosophy can impart it. It comes from God. The promise is fulfilled unto them, that according to their day, so shall their strength be. They are supported in every emergency, and upheld by a divine arm in the day of trial — God sends his holy angels to minister unto them, as He did unto the Savior. Every Gethsemane has its strength¬ ening angel. We are not called to suffer more than we can endure, if we but lend an ear to the angel’s voice, and rely on God for assistance. Under all the solemn reverses and afflictions of life, God will send his angels to minister to us, if we will but welcome them to our presence. Though they may not be seen by mortal eye, still, we shall Jeel their presence, and they will speak comfort to our hearts. They will whisper words of melodious sweetness, and give strength to our 144 THE STRENGTHENING ANGEL. souls, and breathe consolation into our spirits. We shall feel their heavenly presence, and know that they are divine messengers, and they will speak to our souls of the glories and realities of the heav¬ enly world, of the joys of immortality, and the super¬ lative happiness of the redeemed. We shall be upheld by a divine energy. A spiritual power and divine strength — now perhaps to us mysterious and inexplicable — will be given unto us, in the hour of trial and suffering, which may be a Gethsemane to our souls. But if we only rely on God, we shall find angels there to strengthen us also! Ac¬ cording to our day so shall our strength be, and weshall be prepared for every emergency. How often has God revealed the preciousness of his grace, and the glory of his divine strength, to those prostrated upon couches of sickness and suf¬ fering? When disease has smitten them to the ground, when raging fever has run its burning fingers over the human frame, or when lingering disease has fastened itself upon them, how many have been supported by a divine strength, upheld by a divine power, and brought upon couches of suffering without a murmur or a sigh, rejoicing in the goodness of God, and in the numerous exhibi¬ tions of his grace and love towards them. With surprising emphasis we have heard them speak of their heavenly Father’s love, and of the sweet, divine THE STRENGTHENING ANGEL. 145 peace which dwelt within their souls. It seemed as though sickness had disciplined their natures and brought them to lean on God’s arm, and that He strengthened them for the trial. While even their physical suffering has been intense, and almost irreconcilable with divine wisdom and goodness, they have spoken of the goodness of God to them, and the marvelous exhibitions of his grace, and felt resigned to the will of heaven. Now, whence this peace of mind, in such seasons of trial ? . this composure and resignation to the will of heaven ? Is it not because God reveals his presence to their souls, and sends his angels to strengthen them, to reconcile them to the ways of Providence, and to uphold them in their weakness. Divine strength is given unto them according to their day. Again, God has sent his heavenly messengers to minister unto the afflicted, and to strengthen those bowed in sorrow. They have been called to drink the cup of sorrow to its very dregs. They have stood beside the dying bed of their kindred and those whom they have dearly loved, grasped their trembling hands in death, spoken a last farewell to fond affection, pressed a kiss upon the cold lips of the dead, and seen the dear ones of earth depart from their sight ; and though scalding tears have 146 THE STRENGTHENING ANGEL. flowed in view of the separation, yet they have been so strengthened and upheld, and so experienced the Father’s presence, as to be resigned to his provi¬ dence and say, “ Thy will be done.” They have bent over the loved of earth, and wiped the cold death dew from their pale faces, and while their hearts have swelled with painful emotions, angels have come and ministered unto them; soothed their aching hearts, and breathed peace into their troubled souls, and enabled them to look up trustingly to God ; to be resigned to the Providence that chast¬ ened; them and made them to feel that another child'is born among the immortals; that another spirit is redeemed, and become an associate of angels. When the angel of death comes and wrenches from their side some dear friend—it may be an affectionate father or a dear mother, a companion or a child, and we have seen them crushed by their sorrow to the very earth, and have trembled lest they should reel beneath the shock, and their grief should be more than they could bear — angels have come and ministered to them, soothed their aching hearts, and God has strengthened them for the trial, for every Gethsemane has its strengthening angel. We have seen the bereaved sustained by a divine hand. We have seen the husband and father THE STRENGTHENING ANGEL. 147 stricken down by the hand of death, and while the wife and mother bent over the dead, God’s arm has been outstretched to uphold her, she has been strengthened by his presence, and supported by an unseen hand. Intense as has been her suffering, she has bowed in Christian reconciliation to the providence of God, and been brought to exclaim in the fullness of her heart, “ Thy will be done.” Thus are the bereaved sustained when they lean upon God’s arm, for blessed is that man who maketh the Lord his trust. If we trust in God, He will send his good angels to comfort us in our afflictions, and support us in our trials. Not only have the sick and bereaved been sus¬ tained, but God has sent his heavenly angels to strengthen the dying also. We confess that there is much that is mysterious in death ; now God’s ways are past finding out, but we trust that in the future world we shall understand more clearly the dealings of Providence. We wonder what are the thoughts and emotions of the dying, and what will be our sensations as we close our eyes in death. We won¬ der whether we shall be strengthened and sus¬ tained, as we have seen others supported in death. While we cannot now know all we may desire in regard to this subject, yet we apprehend that many have unnecessary fears concerning it. They 148 THE STRENGTHENING ANGEL. fear that death is a more trying event than they can bear, and that it has sufferings which they can¬ not endure. To the Iwing^ there is a loneliness connected with the idea of dying that is not experi¬ enced, for the dying are divinely upheld. As they go down the ^valley and shadow of death, angels come and minister unto them. How often have we seen this as we have stood around the beds of our dying friends. Though they have had much to bind them to earth, dear to them as their own souls, yet we have seen them leave all with the greatest composure of mind, speak the last farewell to their dear friends without a sigh or a tear, and even rejoice at the prospect of death, bid weeping cease around them, and break forth into songs of praise to God. And as they receded farther from the shades of earth, crossing the cold Jordan of death, and approached nearer to the heavenly state, while the spirit still hovered on the confines of earth, it seemed as though they could almost gaze into heaven, and stood, as it w^ere, between two worlds, bound to the earthly tabernacle, and yet beholding the glories of immortality. What we have often thus wit- •/ nessed is a glorious reality to the dying, wdiich we all may experience in death, if we exercise • an unshalien trust in God. With them death THE STRENGTHENING ANGEL. 149 is swallowed up in victory, angels from heaven strengthen them, they die to live with God, and Christ, and the redeemed. What we call dying is to them a birth into, a higher life, passing into a purer and holier state of existence. With this view of the subject, death, with us, will be robbed of its terrors, its sting and bitter¬ ness. We need not fear when called to lay down our armor at the grave’s mouth. Disconnected from the hope of immortality, the thought is sad that we must die; that this voice must be hushed in the stillness of death ; this tongue be silent, and these active limbs must soon lie mouldering in the grave ; but we should remember the rev¬ elation of Christianity—that God is our Father and heaven our home, and that angels will strength¬ en us for the trial, and we shall be sustained by a divine power. This body will return to dust, mortal shall give place to immortality, cor¬ ruption to incorruption, death to an endless life, and God shall be all in all. THE LONELINESS OF DEATH. Much sorrow has come to bereaved hearts from thoughts connected with the loneliness of death. When death enters our windows and some member of our family is summoned away, we jexperience such utter desolation ourselves, and such a burden presses upon our own hearts, that we cannot refrain from thinking that the dying share our grief, and feel more desolate and lonely than our¬ selves. Many fond mothers, bowed in sorrow, would feel comforted and comparatively resigned in their affliction, could they be assured that the children of their love had some friend to go down the dark valley with them, to accompany them on their journey to the spirit land. But the thought is intensely painful to the mother, that the shrink¬ ing, timid, sensitive child must go alone. This thought, however, we believe, arises from a misap¬ prehension of the realities of death, and miscon- THE LONELINESS OF DEATH. 151 ception of the real experience of the dying- Our departing friends, we think, know nothing of this loneliness, which we fear comes to them. They are not alone. God and Christ and the angels of light are with them as they go, we apprehend, and instead of going out into utter darkness, as we fear, light from heaven streams upon them, and the glory of God shines about them. Instead of being among strangers, they meet loved ones who have passed on before them, and they are not alone in heaven. How often, indeed, do our friends triumph in the hour of their earthly dissolution. Their last hours are calm and peaceful, and not unfrequently they become impatient to depart and *be with Christ. In their last moments, they have gazed, as it were, into heaven itself, beheld the glories of the redeemed, heard the songs of the ^heavenly choir, and “ Their tongues broke out in unknown strains, And sung surprising grace.” When those, who have passed through, to all human appearance, the realities of death, have afterwards been resuscitated, and fully restored to consciousness, they invariably tell us of their pleas¬ urable emotions, when supposed to be dying. 152 THE LONELINESS OF DEATH. and thousands have testified to their superlative happiness in their last moments. “ If I had strength enough to hold a pen,” said William Hunter, in his last moments, I would write how easy and delightful it is to die.” Said the niece of Newton, of Olney, “ If this be dying, it is a pleasant thing to die.” “ The very expres¬ sion,” adds her uncle, “ which another friend of mine made use of on her death-bed a few years ago,” All have heard expressions similar to these from the lips of the dying, indicating that the bitter¬ ness of death was passed, with them. I thought that dying had been more difficult,” said Louis XIY, in his last moments. And the exclamation of Sauzey, the Spanish theologian was : “ I did not suppose it was so sweet to die.” With all these, there seems to have been an agreeable sur¬ prise, an unexpected pleasure in dying, and they found no loneliness which many fear so much. How often have w’e seen our kindred and friends strengthened and supported in death, and listened to their words of comfort to the living! The fear of death is removed, and they “ Bead their titles clear To mansions in the skies.” An unseen power supports them, and an unseen hand guides them ; God sends angels to strengthen THE LONELINESS OF DEATH. 153 them, and they are calm and triumphant in death. They are not alone, God and the angels are with them. The poet describes the departure of such an one thus: “ And 80 with an angel's calmness, She came to the Jordan's tide ; When taking the hand of her Savior, She went^ up on the heavenly side.” The dying feel the Infinite Father’s presence, and hence are not alone. What we call death is entrance into a new life. What appears to us darkness, is the brightness of eternal day, to the dying. They pass from earth to live with the re¬ deemed in heaven. “These testimonies,” says a writer,* “ of the dying might be increased to any extent, showing that, as a rule, whatever perturbations may have preceded, there is in the article of death itself an almost entire absence both of physical and mental suffering. Heaven seems very merciful to us in the last hour, and soothing all our pain, vouch¬ safes to us a quiet and peaceful departure to the land of rest. Dr. Black, worn out by age and a tendency to pulmonary hemorrhage, which obliged him to live very low, while eating his customary frugal mjil, fell asleep, and died, in so tranquil * Thayer. THE LONELINESS OF DEATH. manner, that he did not even spill the contents of the spoon which he held in his hand. And the death of Sir Charles Blagden was in much the same way ; for while enjoying a social meal with some of his intimate friends, he died in his chair so quietly that not a drop of the cofiee in the cup which he held in his hand was spilled. » Haller died feeling his pulse, and when almost gone, he turned to his brother physician, and said cheerfully, “ My friend, the artery almost ceases to beat,” and quietly breathed his last. Petrarch and Leibnitz both died, the hand still holding the book they were reading ; and Lucan, Roscommon and Klospstock died repeating their own poetry. Schiller, when dying, replied to an inquiring friend. “ I am feeling calmer and calmer.” And the poet Kents on being asked how he felt, just before he died, answered with characteristic sweet¬ ness and beauty, “ Better my friend ; I feel the daisies growing over me.” “ When Mozart had given the finishing touches to that wonderful “ Requiem,” his last and sweetest composition, he fell into a quiet and composed clumber. On awaking, he said to his daughter, “Come hither, my Emilie, ray task is done; the Requiem —my Requiem is finished.” “0 no,” \ THE LONELINESS OF DEATH. 15^5 said the gentle girl, the tears filling her eyes, “ you will be better now ; and let me go and bring you ^something refreshing.” “ Do not dtceive yourselD my love,” he replied, “ 1 am beyond human aid ; I am dying, and I look to Heaven’s mercy only for aid. You spoke of refreshment — take these last notes of mine; sit down by my piano here — sing them wit'i the hymn ofj your sainted mother — let me once more hear those tones which have so long been my solace and delight.” His daugh¬ ter complied, and, with a voice tremulous with emo¬ tion, sung the following : Spirit 1 thy labor is o’er ! The race of the mortal is run ; Thy steps are now bound for the untrodden shore, And the race of immortals begun. Spirit I look not on the strife Or the pleasures of earth with regret — Pause not on the threshold of limitiess life, To mourn for the day that is set. Spirit! no fetters can bind, \ No wicked have power to molest; 0 There tjie weary, like thee, and the wretched, shall find A home, and a mansion of rest. Spirit! how bright is the road For which thou art now on the wing! Thy home it will be with thy Saviqr and God, Their praises forever to sing. « 156 THE LONELINESS OF DEATH. As the last notes died away into silence, the spirit of the great composer took its flight heavenward; and as the daughter turned for the accustomed words of approval, she saw only the sweet smile of contentment which still lingered on the face of death, and revealed the unutterable peace of his dying. The departure of Beethoven, whose musical com¬ positions are still the delight of mankind, was equally beautiful and impressive. He was entirely deaf, and never knew the joy of hearing his own wonderful creations. He had been for some time slowly sinking away into the arms of death, when one day he suddenly revived, and as a bright smile lighted up his expressive features, he softly mur¬ mured “/ shaU heojr in heaven I''"' and immediately he began singing in a low, but clear and distinct voice, one of his own beautiful hymns — and so he passed “over the river ” into the land of immortal song, and joined the choir of angels.” The last moments of Rev. Mr. Bailey, of Roch¬ ester, N. Y., are described by a witness of his calm and triumphant death, as follows: “ A few moments towards the last, when ho seemingly had departed, his wife placed her hand on his shoulder, and it was at once seen that conscious* THE LONEr>INESS OF DEATH. 157 ness was perfect. The soul was only pluming itself, for flight. Said he, ‘ Over the river ; over the river they beckon to me. I see both sides of the river. I see Ellen. I see many others—yes, more than there are on this side.^ Then, quietly and with¬ out a struggle, he departed, to join the sainted t band in the immortal world.^’ The dying are not alone. God sends his angels to strengthen and support them. The happy and triumphant death of Rev. Thomas Starr King, pre¬ sents another case in point. He addressed words of cheer and comfort to the friends who stood about his dying couch. To his wife, he said : “ Do not weep for me. I know it is all right. I wish I could make you feel so. I wish I could describe my feel¬ ings. They are strange! I feel all the privileges and greatness of the future.” He said to another: “ I see a great future before me. It already looks grand. I am passing away fast. My feelings are strange.” His wife asked him if he had any special message to his friends, at home. “ Tell them,” he s iid, “ I went lovingly, trustfully, peace¬ fully.” Thus are the dying upheld by the gracious and loving band of God. They are not aione^ for the Father is with them. SOLDIERS’ HYRIN. BY ALICE CARYi Thers is a land where strife shall cease. Where arms shall clash no more; WAere all is calm content and peace ; Lord, bring us to that shore. • Jn the rough tent, in the wild tent, In the marches by the way, Be Thou the soldier’s comforter, His strength, his staff, his stay. About the graves of good men gone. Make Thou the grass to shine ; Our armies lead to victory on, And make their victories thine. In the rough tent, in the wild tent. In he marches by the way. Be Thou the soldier’s comforter, His strength, his staff, his stay. THE soldiers’ HYIVIN, And when we ’ve done with life’s events, When the dark shadows fall, Help ns, O Lord, to strike onr tents, For the last march of all. To the sad tent, to the sick tent, To the dying tent come down, And gem the rough wood of the cross With the blossoms of the crown. 159 THE MEMOKY OF THE DEAD. Constituted as we are with the strong ties of • affection which God has implanted in the human soul, we are bound and linked to each other as with “ hooks of steel.” And when death invades our homes, and the family circle is broken, and some loved one passes on before us to the spirit world, our thoughts follow the dear departed to the mansions above, and we remember them by day and by night. If our child has been taken from us, we think of its relations and surroundings in that unseen world, and whether a sense of loneliness will not come to that child, without father or mother to accompany it, and whether it will be tenderly watched over and cared for, in that new life upon which it has entered. How precious is the memory of that child. We forget its imperfections and think only of its excellencies and lovely traits THE MEMORY OE THE DEAD. 161 of character. Every thing that was inharmonious and unlovely passed into the grave with the body, and we remember only the beautiful qualities, and sweet characteristics of the departed. If our parents are taken, their memory is very dear to us. As we mourn their loss, how do we recall their words of affection, counsel and admo¬ nition, which perhaps, had been long forgotten.- We forget their mistakes and errors, and think only of their virtues, their noble qualities and gene¬ rous deeds. “ It is one of the most beautiful traits of our humanity, this tender memory of the dead; this quick forgetfulness of all that was unpleasant, and this eager calling up of every grace and beauty, of every gentle and winning thing in the character of the departed. Death seems to sanctify all our thoughts of the departed \ all willingly forget the evil, and remember only the good there was in them.” The following beautiful passage upon this subject, is from the pen of Irving : ‘‘The sorrow for the dead is the only sorrow from which we refuse to be divorced. Every other would we seek to heal — every other affliction to forget; but this wound we consider it a duty to keep open — this affliction we cherish and brood over in solitude. Where is the mother who would willingly forget the infant that perished like a bios- 162 THE MEMORY OF TH E DEAD . som from her arms, though every recollection is a pang? Where is the child who would willingly forget the most tender of parents, though to remem¬ ber be but to lament ? Who, even in the hour of agony, would forget the friend over whom he mourns ? Who, even when the tomb is closing upon the remains of her he most loved, when he feels his heart as it were, crushed in the closing of its portal, would accept of consolation that must be bought by forgetfulness ? No; the love which survives the tomb is one of the noblest attributes of the soul. It has its woes, it likewise has its delights; and when the overwhelming burst of grief is calmed into the tear of recollection—when the sudden anguish and the convulsive agony over the present ruins of all that we most loved, is softened away into pensive meditation on all that it was in the days of its loveliness — who would root out the sorrow from the heart ? Though it may sometimes throw a passing cloud over the bright hour of gaiety, to spread a deeper sadness over the hour of gloom, yet who would change it even for the song of pleasure, or the burst of rev¬ elry ? No ; there is a voice from the tomb sweeter than song. There is a remembrance of the dead, to which we turn even from the charms of the living. Oh, the grave! the grave! It buries every THE MEMORY OE THE DEA.D. 163 error — covers every defect, extinguishes every resentment! From its peaceful bosom spring none but fond resirets and tender recollections.” O Who that has ever been bereaved has not real¬ ized this in his own experience; and felt that there is a sorrow better for him, dearer to him, than any joy the world can give. Who that has ever lost a beloved one, a child, a parent, a friend, has not sometime realized that, dead, they have become more to him than they ever could have been living — nay, that, dead, they have done more for him, blessed him more, lifted him nearer to God and the heavenly life, than they ever could have done while in the body. 0 yes, the memory of the dead often has for us a sanctifying power, which the pres¬ ence of the living, however sweet their communion, never had; and in our frequent thouGrlit of them, we find that our hearts and hopes are slowly disen¬ tangling themselves from the earthly, and steadily drifting heavenward. “ How beautiful is the memory of the dead! What a holy thing it is in the human heart, and what a chastening influence it sheds upon human life ! How it subdues all the harshness that grows up within us, in the daily intercourse with the world ! How it melts our iinkindness, softens our pride, kindling our deepest love, and waking our 164 THE MEMORY OF THE DE4D. highest aspirations ! Is there one who has not some loved friend gone into the eternal world, with whom he delights to live again in memory ? Does he not love to sit down in the hushed and tranquil hours of existence, and call around him the face, the form, so familiar and cherished? “ The blessed dead ! how free from stain is our love for them ! The earthly taint of our affections is buried wdth that which was corruptible, and the divine flame in its purity illumines our breast, VTq have now no fear of losing them. They are flxed for us eternally in the mansions prepared for our re-union. Our hearts are sanctified by their words which we remember. How wise they have now grown in the limitless fields of truth. How joy¬ ous they have become by the undying fountains of pleasure. The immortal dead ! how unchanging is their love for us. How tenderly they look down upon us, and how closely they surround our being. How earnestly they rebuke the evil of our lives. “ Let men talk pleasantly of the dead, as those who no longer suffer and are tried — as those who pursue no longer- the fleeting, but have grasped and secured the real. With them the fear and the longings, the hope, and the terror, and the pain are past: the fruition of life has begun. How unkind, that wdien we put away their bodies, we THE MEMORY OF THE DEAD. 165 should cease the utterances of thier names. The tender-hearted dead who struggled so in parting from us! why should we speak of them with awe, and remember them only with sighing ! Yery dear were they when hand clasped hand, and heart responded to heart. Why are they less dear when they have grown Vvorthy a higher love than ours, and their perfected souls might receive our adora¬ tion ! By their hearth-side, and by their grave¬ side, in solitude, and amid the multitude, think cheerfully and speak lovingly of the dead.” WITHOUT THE CHILDEEN. Oh, Uhe weary, solemn silence Of a house without the children, Oh, the strangre, oppressive stillness Where the children come no more ! Ah! the longing: of the sleepless For the soft arm of the children. Ah ! the longing for the faces Peeping^ throngh'^ the open door — Faces gone forevermore! WITHOUT THE CHILDREN. Strange it is to wake at midnight And not hear the children breathing, Nothing but the old clock ticking, Ticking, ticking by the door. Strange to see the little dresses Hanging up there all the morning ; And the gaiters — ah I their patter. We wili hear it never more On our mirth-forsaken floor. What is home without the children ? ’Tis the earth without its verdure. And the sky without its sunshine : Life is withered to the core ! So we ’ll leave this weary desert. And we ’ll follow the Good Shepherd To the beauteous pastares vernal, Where the lambs have “gone before’ With the Shepherd evermore! THE HEAVENLY SHEPHERD. SELECTED. When on my ear yonr loss was knelled, And tender sympathy upburst, A little rill from memory swelled, Which once had soothed my bitter thirst. And I was fain to bear to you Some portion of its mild relief, That it might be a healing dew To steal some fever from your grief. After our child’s untroubled breath Up to the Father took its way, And on our house the shade of death. Like a long twilight, haunting lay; And friends came round with us to weep Her little spirit’s swift remove ; This story of the Alpine sheep Was told to us by one we love. They, in the valley’s sheltered care. Soon crop the meadow’s tender prime. And when the sod grows brown and bare. The shepherd strives to make them climb 168 THE HEAVENLY SHEPHERD. \ To airy shelves of pastures green, That hang around the mountain's side, Where grass and flowers together lean. And down through mists the sunbeams slide. But naught can tempt the timid things That steep and rugged path to try. Though sweet the shepherd calls and sings, And seared below the pastures lie. Till in his arms their lambs he takes, Along the dizzy verge to go ; Then, heedless of the rifts and breaks, They follow on, o'er rock and snow. And in those pastures lifted fair, « More dewy soft than lowland mead. The shepherd drops his tender care. And sheep and lambs together feed. This parable by nature breathed. Blew on me as the south-wind free. O’er frozen brooks that float unsheathed From icy thraldom to the sea. A blissful vision through the night Would all my happy senses sway. Of the good shepherd on the height, Or climbing o’er the starry way. 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