ed with the life of piety in the heart; and turn not aside to novelties, speculations, and religious curiosities. In selecting your avocation in life, keep this in mind, and if there be any calling which in your judgement necessarily takes off the mind from religion, choose another in preference. In accepting or selecting a companion for life, let not this subject be put out of view, but consider how much you will be assisted or opposed in seeking eternal salvation, according as your nearest earthly friend shall be one with you in Christ. In pitching your tabernacle, inquire not only what is the air, the prospect, the facilities for trade or pleasure; but what are the means of grace, the helps to religion, the ministry of the word, the company, in the neighbourhood. In short, let it appear in all you do, that the salvation of your soul is the one thing needful, the chief business of life.

Act, in reference to eternal salvation and the affairs of this life, as a man, who most tenderly loves and ardently longs for his home, does. upon his journey, in reference to that home: he provides as comfortable an inn as he can honestly obtain, he enjoys the prospects which present themselves to his eye, he is pleased with the company he meets with on the road, he gains as much knowledge as he can accumulate by the way, he performs the duties of his calling as diligently and secures as much profit as he equitably can, but still his eye and his heart are at home; for his comfort there and not his pleasure abroad, he is supremely anxious; so far as he can promote, or not hinder his prosperity at home, he is willing to gain knowledge, take pleasure, secure respect abroad; but home is his

great object; to reach that, and prepare for its increasing comfort, is his aim and his hope.

So act, my children, towards the salvation of the soul. THIS, THIS is the end of life: keep it constantly in mind; never lose sight of it. Gain all the knowledge, all the comfort, all the fame, all the wealth you can, in subordination to this one great business; but remember, that whatever subordinate ends you may pursue, the paramount object which you must seek, is to GLORIFY GOD

AND ENJOY HIM FOR EVER.

CHAPTER XXV.

On the meeting of a pious family in Heaven.

THE strength of our social feelings, and the pleasure which we derive from the indulgence of them, has very naturally originated the question, "Will those, who were known to each other on earth, renew their acquaintance in heaven ?" The feelings which prompted the question, have led us to answer it in the affirmative. It might, indeed, be enough to satisfy our hopes in reference to eternal happiness, to be assured that nothing should be present which could operate as an alloy, nothing be absent that shall be felt as a defect. We know that the manifold wisdom of God is employed under the impulse of infinite love, in preparing a place for us; and we are also assured, that God "is not ashamed to be called our God, because he hath prepared

for us a city." All that is most essential to a state of perfect and everlasting felicity, is exhibited and promised in the word of God; the beatific vision of God and the Lamb; complete resemblance in body and soul to the Lord Jesus; the light of perfect knowledge; the purity of perfect holiness; the glow of perfect love; the eternal exclusion of sin and of the sinner; the company and converse of the spirits of just men made perfect, and the myriads of holy angels; the absence of pain and sickness, care and labour, sorrow and sighing, death and the curse; all of which are explicitly assured to the believer in the gospel of Christ, form a heaven which might entirely satisfy us, as a state of felicity seemingly incapable of addition. This is glory, honour, immortality, eternal life. And yet in the view of all this, our social nature often prompts that one more question, "Shall we know each other in the celestial world?"

The scripture, I admit, has not, in so many words, replied to the question, nor relieved the solicitude which asks it: and in this very reserve, we see a proof of the wisdom of God. Had the scriptures been explicit and diffuse on such topics; had they said much about the social intercourse of the unseen world; had they represented its felicity as arising in a great degree from the renewal of those friendships which were formed on earth, but suspended by death, how many would have concluded, in the total absence of all religious feeling from their hearts, that they were meet for such an inheritance as this. Whereas, the bible, by representing no part of the happiness of heaven but that which arises from sources strictly devotional, has given VOL. II 14*

no countenance to delusion, nor furnished occasion for self-deception. None of the splendid visions which lie hid behind the veil are manifested, but such as tend to impress us with the conviction, that in order to behold and enjoy them, we must be holy, even as God is holy.

These considerations, while they account for the reserve which is maintained by the scripture on this subject, do not, by any means, disprove the sentiment. Though I would not say, with Irenæus, one of the earliest fathers of the church, that separate souls retain the likeness and figure of their bodies, so that they may be still known thereby in the other world; though I by no means pretend even to speculate on the precise manner or means whereby glorified immortals will attain a knowledge of each other; whether by revelation or information; by any resemblance being left on the newly raised body to what they formerly were, or by that intuition which will, no doubt, be the way in which many things will be known; yet still I think that, in some way or other, this knowledge will be obtained.

1. The enjoyments and occupations of heaven are uniformly represented as social; but where is the charm of society without mutual knowledge?

2. Heaven is uniformly represented as perfecting all our faculties; is it then probable that it will diminish memory, one of the most important of them? And if memory be still retained in full vigour, and it be perpetually employed, as it inevitably must be, on the past scenes of our earthly existence, is it likely that the friends and companions of that existence, inhabiting then

the same celestial world with us, will be unknown to us?

3. The chief grace that will be increased in the regions of the blest, next to love to God, will be love to our companions in glory. But will not one of the most pure, elevated, and delightful exercises of this holy passion be wanting, if we are ignorant of our glorified relatives?

4. In the general judgement, which is appointed to vindicate the ways of God to man, it is nearly certain that individuals will be known to each other and if this be the case, is it likely that their mutual knowledge will be immediately obliterated?

5. Is it likely that individuals whose names and labours bear such a close and extensive connexion with the redemption and history of the church, as those of the prophets and apostles, will be unknown? And if they are known, may it not be inferred that others will be ?

6. During our Saviour's abode upon earth, he afforded to the three favoured disciples a glimpse of the heavenly glory: he himself was transfigured, and Moses and Elias descended in celestial brilliancy. These two eminent servants of God were known by the astonished apostles; and if known on Mount Tabor, is it not likely they will be known in the New Jerusalem ?

7. Our Saviour, in one of the most impressive of his parables, represents the rich man in torments, as knowing Lazarus and Abraham in glory now though it be a parable, and though the whole scenery of a parable is not to be considered as conveying some moral sentiment, yet certainly nothing materially and obviously at