beautiful, more intelligent-but still the same; and that those features shall be capable of being recognized by our friends? Is it not highly reasonable to suppose, that as the happiness of a future state will consist, not only in the full fruition of the Deity, but also in possessing souls purified from weakness and infirmity, from ignorance and error, and freed from all that liability to prejudice and misconception, which too often interrupt the friendships, and disturb the happiness, even of the best among us; our intercourse with our friends will be renewed in a perfect manner, and form a part of the bliss we are destined to enjoy in heaven? Is it not a glorious hope, that as we shall then be greater than Solomon in wisdom, and equal to the angels in mercy and love, those faculties will have full scope to exercise themselves, in the knowledge and enjoyment of our fellow-saints? If it be otherwise, why are we taught to believe in the Communion of Saints, when there is to be no such communion among them in heaven?—why are the bread which we break, and the cup which

we bless, in the holy eucharist, called the communion of the body and blood of Christ,' if that communion and holy fellowship which we enter into at our baptism, and renew every time we partake of the holy elements, are to cease and be dissolved at our deaths? Why does the church command us to join with angels and archangels in praising the name of God, and encourage us to believe that we are to unite with the blessed chorus of saints and the spirits of just men made perfect, if we are to be ignorant of the thousands who are performing the same services, and engaged in the same offices of love and adoration as ourselves? But I am partly anticipating what I have reserved for my next discourse; I shall therefore conclude with the repeated assertion, that every feeling of the human heart, every dictate of human reason, whispers the assured and comfortable hope, that in parting from those who have died in the true faith of Jesus Christ, we may look, with joyful confidence, to a reunion that shall never again be broken.

7 1 Cor. x. 16.

65

SERMON IV.

1 THESSALONIANS iv. 13.

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 hope.

IN

In my former discourse upon this text, I endeavoured to answer the principal objections that have been made against the belief that we shall meet and recognize our righteous friends in a future state; and said a few words in order to show the consistency of such a belief with natural reason. I now proceed, as I proposed, to examine those passages of scripture which appear to authorize it, since this must be considered as its chief support.

"

And first let us take a more particular view of the text. In the beginning of the discourse, I alluded to the objects which the apostle appears to have endeavoured to effect by writing these words; and I must beg you to remark, that the end of the passage is simply and generally consolation ;consolation, not to the dying saint or expiring penitent, but to the friends who "are alive and remain" after his departure. Now let us observe the general tenor of the words; "I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope; for if we believe that Jesus died. and rose again, even them also which sleep in Jesus shall God bring with him. Wherefore comfort one another with these words." The apostle does not, then, here forbid his converts to sorrow for the dead; such sorrow, when properly regulated, he well knew to be consistent with the laws of nature, and not contrary to the dictates of religion. But it is that extravagance of grief, which is the necessary consequence of

He

the want of a certain hope of the resurrection to eternal life, which he here censures. therefore enjoins them not to lament after the manner of those, who, being ignorant concerning the condition of their departed friends, allow their sorrow to assume the character of gloomy despondency for the Christian, he says, there is a hope, which can mitigate the acutest throes of grief, and cast a ray of sunshine upon the darkest hours of affliction. What then is that hope? The apostle tells us "those which sleep in Jesus shall God bring with him"which is confirmed by the glorious certainty of the resurrection of Jesus Christ himself; and I do not see how we are to interpret that hope, or derive that consolation from it which the apostle directs the Thessalonians to impart to one another, unless we believe in a general recognition of persons, and re-union of hearts, between those who have lived and conversed in holy affection upon earth-who have walked together in the house of God as friends, and died in a lively faith in his mercies through Christ.