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

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

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

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

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

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

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

blessedness! There is the glorious choir of the apostles; there the host of joyful prophets; there the innumerable company of the martyrs, crowned on account of their victories in the conflict of suffering. There, in triumph, are the pure virgins. There the merciful who have fed and blessed the poor, and, according to their Lord's direction, have exchanged earthly for heavenly treasures-now receive their glorious reward. To these, dearly beloved brethren, let us hasten with strong desire, and ardently wish soon to be with them, and with Christ."

In the fourth century, Chrysostom speaks :-"If we hear him [Paul] here, we shall certainly see him hereafter; if not as standing near him, yet see him we certainly shall, glistening near the throne of the King. Where the cherubim sing the glory, where the seraphim are flying, there shall we see Paul, with Peter, both as a chief and leader of the choir of the saints, and shall enjoy his generous love."

Pass on to the period of the Reformation. The great German reformer, the evening before his death, being asked what he thought on this point, remarks as follows: "How did Adam do? He had never in his life seen Eve - he lay and slept - yet, when he awoke, he did not say, Whence

came you? who are you? - but he said, 'This is now bone of my bones, and flesh of my flesh.' How did he know that this woman did not spring forth from a stone? He knew it because he was full of the Holy Spirit, and in possession of the true knowledge of God. Into this knowledge and image we shall, in the future life, again be renewed in Christ; so that we shall know father, mother, and one another, on sight, better than did Adam and Eve."

Zwingle, the Swiss reformer, speaks:-"There you may hope to see the society, the assembly, and the dwelling together of all the holy, wise, faithful, heroic, firm, and virtuous, who have lived since the beginning of the world. There you shall see the two Adams, the saved and the Saviour. There you will see Abel, Enoch, Noah, Abraham, Isaac, Jacob, Judah, Moses, Joshua, Gideon, Samuel, Phineas, Elijah, Elisha, Isaiah, and the mother of God, of whom he has prophesied. There you will see David, Hezekiah, Josiah, John the Baptist, Peter, Paul, &c. There you will see yours who have gone before you, and all your forefathers who have departed this life in the faith. In a word, no virtuous person, no holy mind, no believing soul,