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vivid, and agreeable these are, the deeper the interest usually becomes, which the parties concerned feel in each other. But it has been shewn, that the recollections of christian friends will survive the event of death, and with them all the pure and best affections of their sensitive nature; and if this be true, how is it possible that their future junction should be merely of a general character? The perfection of their nature must, indeed, annihilate every improper sentiment, and destroy every tendency forbidden by the law of universal love; they may come within the sphere of new attractions, form new friendships, gaze with rapturous emotion upon visions of glory, over which the veil of impenetrable mystery is thrown, and listen, as did an apostle, to words which the human tongue cannot now reveal. But that the christian should have a distinct recollection of endeared and holy friends, that he should call to mind their prayers and labours for his eternal welfare, that he should recognise in these intelligences the very instruments of his being and of his immortal happiness, and that in spite of unalloyed and exquisite sensibility, he should feel no more attraction towards them, and no more grateful interest in their society, than if he had never seen or known them before-this is a supposition which violates every law of probability, and shocks the virtuous feelings of the heart.

But, in the last place, it should be remembered, that the representations of scripture, in reference to the present subject, warrant the conclusion, that the future recollections of christians will awaken those feelings of special interest and regard, which enter into the nature of particular friendships.

Many of the passages already adduced on the subject of future reminiscences, will here be suggested to the mind of the reader. The parable of the unjust steward, the appearance of Moses and Elias at the transfiguration of the Saviour, and the joy which the repentance of a single sinner occasions among the celestial host, plainly intimate that sentiments of specific regard have existence and operation in the invisible world. But the language of the apostle Paul, with respect to the interview anticipated between himself and his converts on the last day-language which embodies a sentiment that admits of a general applicationseems to place this particular point above the reach of reasonable doubt. It is beyond dispute, he expected, that on beholding them in their glorified condition, he should feel an indescribable interest, springing directly from the consciousness of his antecedent relation to them; and that they, on the other hand, would gaze upon him with deep and grateful emotion, as the subordinate agent in raising them to the possession of eternal life.

"Obey them that have the rule over you, and submit yourselves; for they watch for your souls as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you." "That ye may be blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain." "As also ye have acknowledged us in part, that we are your rejoicing, even as also ye are ours in the day of the Lord Jesus." * This is language which requires no comment; it plainly takes for granted the future reciprocation of those feelings, to which every specific attachment owes its existence; and supposes them to originate in the consciousness of past and common associations.

In reviewing, then, the course which we have pursued in the sections of the chapter, now brought to its close, it appears, as the result of our investigations,—that in virtue of the Saviour's undertaking, friends and kindred, who are united to him by the bond of a living faith, will not only inherit eternal life, but that they are destined to inhabit, together with the rest of the faithful, the same local and

*Heb. xiii. 17. Phil. ii. 15, 16. 2 Cor. i. 14.

blissful dwelling-place, that when they meet they will distinctly remember each other,—that they will retain the social affection of their nature, as far as shall be consistent with the pure and spiritual character of heaven,-and, finally, that we are given to believe, that their virtuous recollections may influence these affections, and, as far as may be proper and consistent with more general sentiments, may endear them to each other, and become the basis of a specific feeling of regard; that is, as we proposed to show, christianity secures the perpetuation of every attachment founded in love to an unseen Saviour, by providing for the recovery of all that is circumstantially or essentially necessary to this sublime purpose. Here we might leave the argument; but it may serve to place it in a still more clear and interesting light, if we proceed to shew how the conclusion at which we have arrived, harmonizes with the nature and professed objects of the christian religion.

CHAPTER V.

THE PERPETUATION OF CHRISTIAN FRIENDSHIP ACCORDANT WITH THE NATURE AND DESIGN OF CHRISTIANITY.

THE nature of the human mind, the desire of continued existence, which animates it in proportion to the degree of its conformity to the image of God, and the capacity with which we are endowed of making illimitable progress in every feature of intellectual and moral excellence, have been frequently adduced as plain intimations of the immortality of man. A similar train of reasoning might be advantageously pursued, to support the affirmative of the question discussed in the present treatise. For almost every aspect under which it is possible to consider the friendship subsisting amongst the disciples of Christ, encourages a hope, that it is one of those alliances which will survive the general wreck and desolation, which death is destined to bring over all mortal things.

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