any of the saints in light, we see no reason why we may not know them all. Again; we may reasonably suppose that a considerable part of the happiness of the saints will arise from a retrospection of those trials and difficulties, which they have mutually encountered, and through which God has so mercifully conducted them. It must certainly be a delightful employment, and well calculated to increase their gratitude and joy, for those who have travelled together through life, sharing in each other's cares and sorrows, enduring the same "fight of afflictions," and struggling against the same temptations, to retrace the scenes through which they have passed, and to contrast their former " light afflictions," with their present "eternal weight of glory." This, however, could not be, unless there were a mutual recognition of each other. It is, therefore, in accordance with the soundest principles of reason, to suppose that the Christian will recognise in heaven those whom he loved on earth, and that the endearments of friendship will there be renewed and perpetuated. To this doctrine we know of but one considerable objection; and that is, the consciousness that some of our relatives and friends, being absent, must be in a state of suffering and wo. This, at first sight, appears to be an insuperable obstacle to the persuasion that the blessed will recognise each other after death; for, it is naturally asked, If such be the fact, will it not be a source of unhappiness to the Christian to find that many whom he had loved on earth, are not among the number of the blessed in heaven? But a moment's reflection will convince us that this objection, if it have any weight, will apply with equal force to our knowing, as we certainly must know, that any part of the human family is condemned to eternal punishment. At the great day of final account, we shall all behold a lasting separation made between the right eous and the wicked;—we shall all hear the approving invitation, addressed to those on the right hand of the Judge, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world;"--and the condemning sentence pronounced against those on his left hand-" Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels ;"-yet it cannot be supposed that the condemnation of the latter, will in the least degree disturb the felicity of the former. Such a supposition would be irreconcilable with the perfection of the heavenly bliss. It is certain that the Omniscient Jehovah, whose tender mercies are over all his works, and who willeth not that any should perish-that the Divine Redeemer, who came into the world to save sinners-and the blessed angels, who now rejoice when one sinner repenteth—have all a perfect knowledge of the sufferings of the wicked; yet we cannot for a moment think that they are less happy for such knowledge. same with respect to the glorified saints? "If requisite for the fulfilment of their joy, God himself, we may humbly presume, will providentially interpose; and counteract by some merciful agency of his own, any tendency to the diminution of the delight which he has prepared and promised for them that love him."* The probability is, that the just made perfect, although they know that a large number of their fellow creatures are doomed to misery, will then have such enlarged views of God's holiness, wisdom, and justice-they will so clearly discern the reasons of the sentence of condemnation against so large a portion of the human family-as fully to acquiesce in the sentence, and adore the justice which punishes the wicked, not less than the mercy which spares the righteous. We may, therefore, easily conceive, that it will add much And why may it not be the * Mant's Happiness of the Blessed, p. 101. |
