those moments of bereavement and sadness, when it comes before the mind invested with unusual interest, yet the verdict of sober reason gives the precedence to every inquiry which substantially affects the foundation of the christian's hope.

The happiness of a holy being does not flow primarily from created sources; it is something which exists independently of them. It proceeds (oh! be it ever remembered) from the friendship of God, which implies a conformity of the moral man to his image, and comprehends a beneficial interest in all the perfections and resources of the divine nature. In the possession of this, every rational being has constant and certain access to an infinitude of blessedness, and inherits as his inalienable portion, a felicity which would substantially be unaffected by the absence, or the combined and malignant opposition of all the subordinate intelligences which people the immensity of the universe. But since all things within and around us proclaim the solemn fact, that man is an apostate creature, and that as such he has forfeited the friendship of God, so whatever arrangements and revelations are necessary to restore us to the condition of reconciled and innocent beings, under the divine government, are subjects of inconceivably deeper interest to us than any, or than all, other supposed inquiries. Hence the means of pardon, and the source of moral purity, provided

in the atoning sacrifice of the Saviour, and in the transforming agency of his Spirit; together with every other expedient or discovery which may enter essentially into the economy of redemption, are matters of transcendant importance to every human being. Upon them depend the salvation of our race, and the welfare of the intelligent creation, in a far greater degree than perhaps it is possible for any finite mind to appreciate.

But although the preceding observations show that we are far from considering the subject proposed for discussion to be one of primary and vital importance, it by no means follows that it is unworthy of attentive investigation, or incapable of being applied to the best of purposes. Those professing christians who refuse to pay any regard to subordinate motives and sources of consolation, may be actuated by a sincere and praise-worthy zeal for the honour of God, and the highest good of the human family; but it is a zeal which often has its origin in a narrow and contracted view of things. Every consideration merits regard in proportion to the measure of its importance, or fitness to improve the condition of the species. And it is forgotten that we have no superfluous resourcesthat inferior principles are capable of being blended, as they ought evermore to be, with those of the highest order, thus acquiring a value which in the abstract does not belong to them;-and

that the religion of Christ never appears more sublime and endearing, than when it is contemplated in the amplitude of its arrangements, and in its beautiful adaptation to every exigence of our nature. The question, whether the friendships of the good will be extended to another life, or whether they will be for ever annihilated by the oblivion of present associations, cannot be a cold and barren speculation to any who possess the common feelings of humanity. What bosom does not respond to the sentiment so pathetically expressed by a poet, more distinguished, alas! by the splendour than the sanctity of his genius :-

"Yet if, as holiest men have deem'd, there be
A land of souls beyond that sable shore,
To shame the doctrine of the Sadducee
And sophists, madly vain of dubious lore;
How sweet it were in concert to adore
With those who made our mortal labours light!
To hear each voice we fear'd to hear no more!
Behold each mighty shade reveal'd to sight,

The Bactrian, Samian sage, and all who taught the right."
BYRON.

The subject, in short, has universal interest. It connects itself with the best feelings of the heart, and the deep solicitude which it frequently awakens in the voice of nature attesting its importance. To discuss its merits at present, would be for the author to anticipate himself. Let it suffice to observe, that

if the hope to which it relates can be shown to rest on valid ground, it is both rich in practical instruction and replete with comfort to all who are mourning over departed worth. It blends itself with our purest pleasures here, and with our loftiest anticipations of bliss in the life to come. It mingles heaven with earth, and while it imparts peculiar endearment and sanctity to every earthly relation, which is founded in love to the Saviour, it adapts itself to that principle of our nature which borrows aid from the impressions of sense. It multiplies and quickens our religious associations, and establishes an important link between time and eternity, in addition to every other by which God has thought proper to unite them. The realities of that bright and happy world into which the righteous are in due time to be gathered, do not come within the range of actual vision. They are objects of faith, and as such they must continue to be, until death brings them in full and sensible manifestation before the eye of the believer. But our conceptions of this invisible region are strengthened and brought more completely home to the business and bosom of man, by knowing that the living materials with which it is in part to be replenished are placed in direct display before his senses. He hears the voices, and beholds the persons, of the very intelligences who are hereafter to be associated with him, and to be recog

nized as his fellow companions on earth. To live with such prospective associations, on terms of close fellowship with them, and to realize in their friendship the pledge of future bliss, must be interesting circumstances, fitted to familiarize the unseen world to our minds, without degrading it, and to further the work of preparation for its elevated pleasures and services.

Upon the determination of the question before us, must likewise depend the degree of regard which is due on the part of the christian to his holy kindred and companions in the present life. "I must confess, as the experience of my own soul, (says an eminent divine,*) that the expectation of loving my friends in heaven, principally, kindles my love to them on earth. If I thought that I should never know them, and consequently never love them after this life is ended, I should in reason number them with temporal things, and love them as such. But I now delight to converse with my pious friends, in a firm persuasion that I shall converse with them for ever; and I take comfort in those of them that are dead or absent, as believing I shall shortly meet them in heaven, and love them with a heavenly love, that shall there be perfected."

* Baxter.