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Wm^'-lr^^f^MvuaW'^^ 
 
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 blii.itUifiittii 
 
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 Death Abolished 
 
 A SERMON 
 
 PREACHED IN ST. ANDREW'S CHURCH, TORONTO 
 on Sunday, 3rd March, 1889 
 
 1 
 
 ■ .MT^' 
 
 IN CONNECTION WITH THE DEATH OF 
 
 GEORGE PIXTON YOUNG, LLD. 
 
 Professor of Logic, Metaphysics and Ethics 
 
 IN 
 
 University College, Toronto 
 
 BY 
 
 Rev. D. J. MACDONNELL, B.D. 
 
 Printed by Reouest, for Private Circulation 
 
 TORONTO 
 
 MAIL JOB PRINT 
 
 188». 
 
 ::;^jiJ!Bi>Hi.;u...».-v.M«.;*,4;.HJf!.i 
 
■"^^""^""I. ",'ll. II ,., I I'l, 
 
 
®ea(^ (^Bofte^eb 
 
 A SERMON PREACHED IN ST. ANDREWS CHURCH, TORONTO, ON SUNDAY, 3RD MARCH, 1889, 
 
 IN CONNECTION WITH THE DEATH OF 
 
 (Beetle (p<xxion ^omc^, ££.®. 
 
 Professor of Logic, Metaphysics and Ethics in University Coliege, Toronto, 
 
 BY THE MINISTER, 
 
 REV. D. J. MACDONNELL, B.D. 
 
 2 Tim. i. 10 — "Our Saviour Christ Jesus, who abolished death, and brought 
 life and incorruption to light through the Gospel." 
 
 Two tilings are here declared to have been accomplished 
 by Christ : first, the abolition of death, and, secondly, tlie 
 bringing of life and incorruption to light. 
 
 I. What do these great words mean : " Christ Jesus 
 abolished death ? " Clearly, they do not mean that Christ has 
 delivered men, or any portion of the race, from physical death, 
 or from the pain of dying. Death comes impartially to all, 
 sparing neither youth nor usefulness, leaving sad and stricken 
 hearts in his path. Still, as of old, plague and pestilence, 
 storm and hurricane, war and the legion of sicknesses, by 
 which our bodies are wasted, are the instruments of Death. 
 The life of the most devoted saint is no more secure against 
 the attacks of this gi-eat enemy than that of the vilest repro- 
 bate. The best of men must die, sometimes in great agony. 
 The Christian man will bear sufiering in a trustful and patient 
 spirit ; but he can purchase no immunity from pain or death. 
 
2 
 
 In the full consciousness that all this was going on, and 
 would continue, Paul wrote these words : " Our Saviour 
 ChriM Jesus aholwheil death." What do his words mean ? 
 
 1. Christ has taken away " the st'imj of death." " The 
 sting of death is sin." Death conies as a scorpion, and the 
 sting with which it slays men is sin. Christ Jesus takes sin 
 away, and, though death may still wear an ugly look, it is 
 powerless to do any real hurt, because its sting is gone. It is 
 the burden of gudt on the conscience that makes a man afraid 
 to die. Looking back on the sinful past, he is afraid to meet 
 God in judgment. His own heart condemns him. Christ 
 removes the burden of sjuilt from the conscience. He reveal^" 
 God, forgiving sin at the cost of the life of His own Son. 
 The past is blotted out. The man is " reconciled to God 
 through the death of His Son." Being set right with God, all 
 things are new to him. Not only is life full of new meaning, 
 but death comes now to summon into the presence, not of an 
 angry Judge, but of a loving and righteous Father. The 
 sting of death is gone ; it has no real power to hurt. 
 
 2. Christ delivers from the "/ea7'o/'(:7ea^/i." "Since then the 
 children are sharers in Jlesh and blood, He also Himself in 
 like manner partook of the same ; that through death He might 
 bring to nought him that had the "power of death, that is, the 
 devil ; and might deliver all them who through fear of death 
 were all their lifetivie subject to bondage." Of course, when 
 the sting of death is taken away, the fear of it is also to a 
 large extent removed. Yet, apart from sin, there is a terrible 
 aspect about death. Death is negation, separation, darkness. 
 It is the cutting off of the man from the world in which he 
 has lived, and from the friends to whom his heart is bound. 
 No more will his eye look on the beauty of earth and sky, or 
 on the faces of loved ones ; no longer will his ear be open to 
 the sound of welcome voices ; communion with the earth and 
 its inhabitants is at an end. I do not know that any man 
 
 ¥■'■ 
 
can fairly realize all this without some dread. There is the 
 natural fear of the unknown. Even the Christian cannot 
 help shrinking from death, as the patient shrinks from the 
 surgeon's knife, or as the emigrant dreads the unknown dan- 
 gers of a new land. 
 
 In large measure, however, Christ robs deatli of its 
 gloomy and terrible aspect. He does so, for one thing, by 
 bringing the blessedness of the future home of the soul so 
 prominently into view that the soul is content to leave its 
 earthly tabernacle. Though " the valley of the shadow of 
 death" is dark, the very imagery used intiniates that there is 
 liglit beyond ; for, if death casts a shadow, must there not be 
 &. brightness which it intercepts ? The emigrant is content to 
 leave the home of his childhood, and to brave the perils of tlie 
 deep, when he is assured by a son or a brother in the new 
 land that he will exchange poverty and hardship for ease and 
 comfort. Though he may shed bitter tears as he takes the 
 last look at the land that gave him birth, hope will be strong 
 within him as he thinks of all that has been told him about 
 his new home, and forms plans of life and work in the future. 
 And so the Christian, keen as may be the pang when he is 
 called to leave this home-like world, with all in it that has 
 made life bright and good, will be sustained by the hope of a 
 more blessed and glorious abode — the true liome of the soul — 
 " a better country, that is, a heavenly " — and will be ready to 
 pass through the swellmgs of Jordan, assured that the 
 "Fathers house" is on the other side, and that the Elder 
 Brother is waitings to receive him. 
 
 3. Christ imparts a principle of life to the believer, which 
 is an earnest of the " life and incorruption " that shall be his 
 in overflowing measure hereafter. The words spoken to 
 Martha were spoken for us : " Whosoever liveth and believeth 
 on me shall never die." The resurrection life is begun already 
 in the believer. A moral and spiritual resurrection has taken 
 
place — a rising out of the death of sin into the life of rijjhteous- 
 ness — wliich is the pledge of the bodily resurrection. " //' the 
 Spirit of Hhn th<it raised up Jesus from the dead dwelleth in 
 you, He that raised up Christ Jesus from the dead shall quicken 
 also your mortal bodies through His Spirit that diuelleth in 
 you." In this sense, therefore, death is " abolished." The 
 physical death must come in the order of nature ; but it is a 
 beginning rather than an ending, a process of life rather than 
 of death. It is the folding up of the shifting tent that we 
 may take up our abode in the enduring mansion. It is the 
 doffing of the beg>^ar*s rags that we may don the princely 
 robes. It is the shuffling off' of the mortal coil of flesh that 
 the life within may have room to expand and may receive 
 from God a "spiritual body" which may be a fit organ for 
 the renewed spirit. 
 
 In these senses, then, amongst others, Christ Jesus 
 "abolished death." He has taken away its sting, which is sin. 
 He has delivered from the fear of it, by revealing the glory 
 that is to be. He has counteracted it, and virtually conquered 
 it, by implanting the germ of eternal life in the believer's 
 heart. 
 
 II. The thought contained in the first clause is expanded 
 and stated in a more positive form when the apostle goes on 
 to say " and brought life and incorruption to light through 
 the Gospel." Notice the expression, " brought to light." It is 
 not said that Christ Jesus was the first to propound the 
 doctrine of the immortality of man, the first to teach that there 
 is a life beyond the grave, but that He was the first to bring 
 these truths into clear light. Men had had faint glimmerings 
 of the truth before He came, but they had groped, compara- 
 tively s^^eaking, in the dark. We have only to read the 
 speculations of Plato, or the books of the Old Testament, to 
 understand the force of the expression "brought to light," as 
 applied to Christ's declarations concerning a future state as 
 
contrasted with tlfc guesses of the wisest heathen, or tlie faint 
 hopes of Old Testament saints. 
 Let us ask more particularly 
 
 1. What it was that Christ brought to light. 
 
 2. How Ho brought it to light. 
 
 1. What did Christ bring to light ? " Life and incorrupt- 
 ion." Not bare immortalitv. Not mere endless existence, 
 which might be a curse rather than a blessing, and might be 
 described as endless death rather than eternal life. What 
 was the hope that heathen philosophers held outs' That the 
 human spirit, being of a different nature from the body, being 
 uncom pounded and therefore not capable of being separated 
 into parts like the material body, might continue to exist for- 
 ever as pure spirit. Was there anything cheering in this hope? 
 A spirit without a body, an inhabitant without a home, a being 
 without organs througjh which he misfht come into contact 
 with God's universe : can any of us tell whether that would 
 be a blessed life or not ? Might it not be a dreary and 
 unblessed existence drasrjxed on throu«jh endless ar;es ? Do 
 not Paul's words express the natural feeling of human hearts: 
 " Not for that we would he unclothed, hut that we would he 
 clothed upon, that ivltat is mortal may be stvallowed up of life?" 
 
 Not bare immortality, then, has Christ brought to light, 
 but " life and incorrupt ion." Life of the highest sort, 
 intellectual and spiritual ; a life analogous to that which we 
 now" live, but with a renewed spirit in place of a sinful one, 
 and a glorious, incorruptible, spiritual body instead of the body 
 of flesh and blood ; a life of ever expanding knowledge of 
 God's works and ways and increasing delight in adding to its 
 stores; a life of close and warm fellowship with kindred 
 spirits bound by ties which no death shall dissolve ; above 
 all, a life of growing nearness to God and likeness to Christ, 
 of endless activity in God's service and boundless joy in His 
 presence : — such is the life which Christ has brought to light 
 
() 
 
 throii«(h tho gospel. Who does not see the contrast ? Who 
 will not say that compared witli tlie brightness of tliis 
 revelation, the speculations of human reason liave been only 
 darkness ? 
 
 2. Hinv did Christ bring life and incorruption to light ? 
 
 (1) By His teaching. By His own words, which are spirit 
 and life, and by the words of those who spoke and wrote as 
 they were guided by His Spirit. Listen : " Let not your heart 
 he troubled : ye believe in God, believe also in Me. In My 
 Father H house are many mansions ; if it ivere not so, I would 
 have told you; for I go to prepare a place for you. And if 
 I go and prepare a place for you, I come again, and wilt 
 receive you unto Myself; that where I am, there ye may />? 
 also." " Because I live, ye shall live also." " / am the Resur- 
 rection, and the Life: he that believeth on Me, though he cliei 
 yet shall he live ; and whosoever liveth and believeth on M( 
 shall never die." Spake ever man like this Man ? There aro 
 those who believe that these words were not spoken by Jesus, 
 or written by John, but were concocted by some clever forge r 
 in the second century, who palmed off his own hallucinations 
 upon simple-minded Christian people. Believe it who can f 
 To us they are the words of Him " in tvhom are all the trea- 
 sures of wisdom and knoivledge hidden." 
 
 (2) By His death. " We behold .... Jesus because of 
 the suffering of death crowned with glory and honour, that by 
 the grace of God He should taste death for every man." " TJiat 
 through death He might bring to nought him that had the 
 power of death, that is, the devil." " Through death." It was 
 the only way. If Christ was to redeem from the curse of the 
 law, He must " become a curse for us." If He would break 
 the power of death, He must die. He did so. He tasted 
 death for every man. In the act of dying He gained the vic- 
 tory over death, and now He says to every timid, but trustful 
 soul, " Fea'^' not ; I am the first and the last, and the Living 
 
One ; ai\il I ira^ dead, aud hehuld, I am alive for evermore, 
 and I hare the keyn of de(dh and of Hades." 
 
 (3) By His raixing of the dead. Once and ap^ain He j^ave 
 proof that Ho lield the "keys of death" by iinloeking its por- 
 tals and summoning back to human fellowship those who had 
 passed beyond the reach of the voices of kindred. When He 
 toucljed the bier at the gate of Nain and said, " Young man, 
 I say unto thee, Arise,'' and the dead man "sat up and began 
 to speak;" c when to the man that had been dead four da3's 
 He "cried, ivitn a loud voice, Lazariis, come forth'' and "he 
 that VMS dead came forth'' Jesus demonstrated that "those 
 other living, whom we call the dea«l," have not really ceased 
 to live. Little is told of them, or V)y them. The absence of 
 information concerning the raised Lazarus is one of the most 
 striking instances of the silence of Scripture. 
 
 " ' Where wert thou, brother, those four clays ? ' 
 There lives no record o* reply, 
 Which telling what it is to die 
 Had surely added praise to praise. 
 
 Behold a man raised up by Christ ! 
 
 The rest remaineth unreveal'd ; • 
 
 He told it not ; or something seal'd 
 The lips of that Evangelist." 
 
 (4) By His Resurrection. This fact is, after all, tlie 
 corner-stone of our Christian faith and hope. " If Christ hath 
 not been raised, then is our preaching vain ; your faith also 
 is vain." " But noiv hath Christ been raised from the di<al, the 
 first-fruits of them that are asleep." That is to say, Christ 
 was the lirst that rose from the dead to die no more. This 
 was a new fact in the history of man. Lazarus and others 
 had been restored, but only to see corruption again. Christ's 
 Resurrection demonstrates the continuity of life in the unseen 
 world. "/ am . ... the Living One; and I %uas dead, and 
 
8 
 
 behold, I am alive for evermore." " Christ being raised from 
 the dead dieth no more ; death no more hath dominion over 
 Him." 
 
 This fact is laden with blessing for the race. Tlie 
 Resurrection of Jesus does not stand apart as an isolated and 
 altof^ether inexplicable phenomenon having no relation to the 
 exper. ice of ordinal y men. Paul refuses to tolerate the 
 views of those who .^ccept the Resurrection of Cliri.st, but 
 deny the possibility of their own rising from the dead. " We 
 witnessed of God that He raised, up Christ; whom He 
 raised not up, if so be that tht dead are not raised. For 
 if the dead are not raised, neither hath Christ been raised." 
 " But now hath Christ been raised from the dead, the first- 
 f raits of them that are asleep. For since by man came 
 death, by inan came also the resurrection of the dead. 
 For as in Adam all die, so also in Christ shall all be made 
 alive." Not for himself only, but as the Representative and 
 First-fruits of redeemed humanity, Christ is risen from the 
 dead. And so, when we commit to the tomb our dead who 
 have fallen asleep in Jesus, and when our doubting souls, 
 thinking of the many who have oone without returninij: or 
 sending any friendly voice across the chasm that divides us to 
 assure us tliat they still live and love us, are ready to ask 
 with Job, "If a man die, shall he live again V — we will listen 
 to the voice of the Redeemer of mankind as He comforts 
 Martha with words that lighten the gloom of the sepulchre by 
 the assurance that the dead continue to live: " / am the Resu7'- 
 rection and the Life: he that belie veth on Me, though he die, 
 yet shall he live; and ivhosoever lireth and believeth o7i Me 
 shall never die. i . . 
 
 You know that in dealins: with this theme I have had 
 in mind the Qvent which has occupied the thoughts of many 
 throughout this land during the past few days — the death of 
 Professor Young. ;.•,*■• , . •• . ., .^ 
 
 i ! 
 
9 
 
 had 
 
 A great man — a great scholar, a great thinker, a great 
 teaclier — has passed from our sight. There is no exaggeration 
 in saying that Professor Young might have filled the Chair of 
 Mathematics, or that of Classics, or that of Oriental Languages, 
 as ably as he filled the Chair of Philosophy. Papers from his 
 pen which were published in the "American Journal of 
 Mathematics " proved him to be one of the ablest mathemati- 
 cians of the age. While the range of his scholarship was 
 remarkably wide, his njind was not simply a store-house of 
 much learning, but he was an original and profound thinker. 
 Above all, he was a teacher — a prince among teachers — with a 
 wonderful power, in the first place, of inspiring interest in 
 whatever subject he taught and kindling enthusiasm on the 
 part of his pupils, and, in the second place, of making his 
 thoughts stand out in the sunlight, clear and luminous, so that 
 the dullest might apprehend. 
 
 Many of Professor Young's conteni])oraries did not know 
 how great he was, because he was so modest. He did not 
 sound a trumpet before him, saying ' These are my opinions, 
 listen and bow down.' His modesty was almost excessive. 
 Many a time have I been made uncomfortable by his deference 
 to my judgment on some matter regarding which I knew that 
 he was a master while I was only a pupil. 
 
 One outstanding characteristic was his intellectual honesty. 
 He was incapable of any sharp practice with forms of speech 
 to bring them into apparent harmony with his thoughts. 
 He would have no credit for views which he did not hold. 
 It was his inability to give to the Westminster Confession 
 the sort of assent which was expected by the Church that led 
 to his I'esignation of his position in Knox College, and, subse- 
 quently, to his withdrawal from the ministry of the Presby- 
 terian Church. On the same ground he declined to teach a 
 Bible Class in this Church, or to act as an Eld-^r when elected 
 some years ago by a very large vote. When I urged him to 
 
10 
 
 teach, his answer was, " I could not teach fioni the point of 
 view which aou and the Cliurch would wish me to take." 
 
 Thoujjh thus self-exclud( d from office in the Church he 
 loved — and no one that knew him would have dreamed of 
 excluding him — was he not a genuine believer ? Who among 
 us doubts it ? I would to God that all whose names are on 
 our Communion Roll had the like faith in the Living God, 
 the same desire to be conformed to the image of Christ ! 
 
 It was in May, 1878, that Professor Young became a 
 communicant in St. Andrew's. He did not bring a certificate 
 of church membership, as he might have done ; but he wrote 
 in substance as follows : " If you and your Session will allow 
 me to come to the Lord's Table, putting my own construction 
 on the act, I shall be glad to profess in this way my purpose 
 to live soberly, righteously and godly." Without question he 
 was heartily welcomed to the fellowship of the Church, and 
 he remained a consistent member of St. Andrew's, a most 
 regular and devout worshipper, an almost painfully attentive 
 listener, a generous supporter of the missionary and philan- 
 thropic efforts of the Church, until a few months ago when 
 domestic considerations made it necessary for him to go to a 
 nearer place of worship. He I'^ft us very reluctantly, and we as 
 reluctantly parted with him, and he connected himself with the 
 younger branch of thisXiJongregation on Jarvis Street. 
 
 Is it not the case that as men grow riper, they allow many 
 things to drop into the second place for which they once con- 
 tended as vital ? Professor Young had learned better than 
 most of us to set the various elements of truth in their true 
 relation to one another. Experience had taught him that " it 
 is the simple things that are the great things." He kept 
 always uppermost the great and weighty matters of faith in 
 the Living God, love to God and his neighbour, trust in the 
 Saviour whose death for sin he thankfully commemorated. 
 We speak sometimes of the old man coming back to the 
 
11 
 
 simple faith of his childhood. Yet the faith of the aged 
 believer, while simple as a child's, has a strength and vigour 
 which the child's faith cannot have. So was it with our beloved 
 friend : he was no longer like the sapling, freshly planted in 
 the garden of the Lord, but "rooted and grounded in love 
 
 strong to apprehend ivith all the saints what is the 
 
 breadth and length and height and depth, and to know the 
 love of Christ which passeth knoivledge" 
 
 Whittier's Poem "The Eternal Goodness" had a great 
 charm for him and reflected largely his own feeling. He read 
 it to a company of delighted listeners not long ago, reading, as 
 he was wont to do, with much expression. 
 
 " O friends ! with whom my feet have trod 
 The quiet aisles of prayer, 
 Glad witness to your zeal for God 
 And love of man 1 bear. 
 
 I trace your lines of argument : 
 Your logic linked and strong 
 weigh as one who dreads dissent 
 And fears a doubt as wrong. 
 
 But still my human hands are weak 
 
 To hold your iron creeds : 
 Against the words ye bid me speak 
 
 My heart within me pleads. 
 
 Who fathoms the Eternal Thought? 
 
 Who talks of scheme and plan ? 
 The Lord is God ! He needeth not 
 
 The poor device of man. 
 
 I walk with bare, hushed feet the ground 
 Ye tread with boldness shod ; 
 
 I dare not fix with mete and bound 
 The love and power of God. 
 
12 
 
 Not mine to look where cherubim 
 And seraphs may not see; 
 
 But nothinf^ can be good in Him . 
 
 Which evil is in me. 
 
 The wrong that pains my soul below 
 
 I dare not throne above : 
 I know not of Ilis hate,— I know 
 
 His goodness and His love. 
 
 1 dimly guess from blessings known 
 
 Of greater out of sight, 
 And, with the chastened Psalmist, own 
 
 His judgments too are right. 
 
 I know not vhat the future hath 
 Of mar\el or surprise, 
 
 Assured alone that life and death 
 His mercy underlies. 
 
 And so beside the Silent Sea 
 I wait the muffled oar ; 
 
 No harm from Him can come to me 
 On ocean or on shore. 
 
 I know not where His islands lift 
 Their fronded palms in air ; 
 
 I only know I cannot drift 
 
 Beyond His love and care." 
 
 It has occasioned no surprise to hear on all hands of 
 Professor Young's wonderful influence over his students, and, 
 especially, to learn that not in one or two instances.but in many, 
 young men who had been tempted to agnosticism or infidelity 
 had been brought back or kept from going astray by the 
 influence of their great teacher's simple faith and beautiful life. 
 
13 
 
 of 
 and, 
 my. 
 
 lity 
 the 
 life. 
 
 An old and dear friend came bo see Professor Younar after 
 his stroke of paralysis. Standing a few feet from where he 
 lay, she uttered simply the words " In the everlasting arms," 
 and, though the power of speech was gone, the beautiful face 
 was lighted up with a glow which bore witness to the response 
 of the soul. Wlien the grand, gentle spirit passed away, one 
 who had been watching by him said that it really seemed as 
 if there were a " cloud of witnesses " hovering about in the 
 room. ' Imagination !' you say. Yes ; but there is a blessed 
 reality at the heart of it. 
 
 The scene in Convocation Hall w^as very impressive. The 
 tone of the whole service was triumphant. Floral offerings 
 were on this occasion at least appropriate. I could not help 
 feeling, as I looked on the body robed in the academic gown 
 which had been worn in the class-room, and saw the cap laid 
 on the coffin-lid, as if some great military hero were being laid 
 to rest. And had he not been a true soldier, inspiring men and 
 leading them on in the battle of truth against falsehood, of 
 reality against all shams and hypocrisies, of God and 
 Immortalitv against all that would degrade and belittle 
 humanity ? 
 
 Our friend is fallen asleep, but only to wake to fuller and 
 more glorious life. The scholar, the thinker, the teacher, the 
 lover of truth, the child of God, has not ceased to live. " This 
 corruptible must put on inGorruptio7\, and this mortal Tnitst 
 put on immortality. But when this corruptible shall have put 
 on incorruption, and the mortal shall have put on immortality y 
 then shall come to pass the saying that is iv^ritten, death is 
 
 SWALLOWED UP IN VICTORY !" 
 
 • So, when my latest breath 
 
 Shall rend the veil in twain, 
 
 By death I shall escape from death 
 And life eternal gain. 
 
14 
 
 Knowing as I am known, 
 
 How shall I love that word, 
 
 And oft repeat before the throne, 
 ' Forever with the Lord I ' 
 
 That resurrection-word 
 
 That shout of victory 
 Once more, ' Forever with the Lord ! ' 
 
 Amen ! so let it be ! " 
 
 NOTE. 
 
 I take the liberty of appending an extract from an article by Prof. 
 McCurdy which appeared in The Varsity of 2nd March. After discussing 
 various features of Professor Young's character with very just appreciation, 
 Dr. McCurdy writes : 
 
 " Of his more purely moral endowments the one that has impressed .ne 
 most strongly is his reverence. This quality, so often missing from the make- 
 up of scholars and thinkers of the second rank, was in him a natural cor- 
 ollary to wide and growing knowledge. It was, moreover, the key to what 
 was most lovable in him— his simplicity, his tenderness and his magnani- 
 mity — since his reverence was felt for all that v, . •. good and pure and honest 
 and lovely. It may not be out of the way for me to refer in this connection 
 to his habits in regard to public worship. During the greater part of the 
 latest years of his life he was never absent during the morning service from 
 St. Andrew's Church, in this city, always walking to and fro the distance of 
 over two miles from his residence. It was an actual help to devotion to see 
 that grand old head and face, that countenance of wise humility, bowed 
 with the reverence of simple child-like faith before the God and Father of 
 all. But he neither found hife religiousness in church nor did he leave it 
 there. His devoutness was not of his life a thing apart ; it was with him 
 everywhere and under all conditions. He wore the aspect of one who was 
 always worshipping, and so he helped others to worship what he himself loved 
 and reverenced. This was in fact the highest and finest outcome of his life, 
 he choicest result of the years that bring the philosophic mind. The sense 
 of the being and presence of God was in him one with the sense of the reality 
 potency and urgency of truth and goodness. His scholarship and his philo- 
 sophy has this for their ground work and issue, and his sure and ample faith 
 in what he thus sought and found shall perpetually remind us that in this 
 vfay, too, the pwe in heart shall see God.'' • 
 
15 
 
 The folhming lines, written by an affectionate and entliUBiastic pupil of 
 the late Professor Young, and suggested by a few sentences ia the foregoing 
 sermon, may be appropriately inserted here : 
 
 " WHOM WE CALL THE DEAD." 
 
 " Those other living whom we call the dead 
 
 From mortal body once whose spirit shone 
 And quickened it to beauty, have they gone 
 To wandering loneliness 'mong shadows dread ? 
 From earthly house decayed hath eacli one tied 
 A straying spirit, organless, and wan? 
 Nay not unclothed is he, but clothed upon, 
 m body new-create his light is shed. 
 
 /I .d lo ! our Brother-Friend awaiting stands, 
 Who life and incorruption brought to light, 
 
 To bring us to our house not made with hands. 
 And in His presence there shall be no night ; 
 
 Who, who can fear to cease this faltering breath 
 
 And be at home with God ? And this is death ! " 
 
 Mahch Snu, 1889. 
 
 W. P. M.