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 ot do hiMt an baa. an pranant la nombro 
 dimogoo ni c aa a airo. Laa dlogrammaa auivanta 
 iNuatrant la mAthodo. 
 
 1 2 3 
 
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 W we how eacli other there f 
 
 'A-bsent from the body, . . . present witli the Lord." 
 
 (2 Cor. v. 8.) 
 
 W. L. M, 
 
 iltAC^. 
 
 With Him everlasting ages, 
 Reigning with Him on His throne, 
 Singing forth our endless praises, 
 For the love which He has shown : 
 Here we praise His matchless grace, 
 Tliere we'll see Him face to face. 
 
 #ttafo« : 
 
 1882. 
 
"Shall we know each other there?" 
 
 <i 
 
 t 
 
 I 
 
 ^ 
 
 How often does the question, '* Shall we know each 
 other there ?" arise in sorrowing hearts as memory, 
 bidden or unbidden, brings back loved ones laid away 
 in the silent grave ; and as we feel our inability to 
 give any comforting assurance in reply to that ques- 
 tion, how prone we are to let repining and impatient 
 thoughts arise in our hearts, till faith, " the gift of 
 God," whispers peace be still, " What I do thou know- 
 est not now, but thou shalt know hereafter." 
 
 It is not intended in this paper to enter into the 
 consideration of where heaven is, or what it is, 
 neither is it purposed to refer to the state or 
 place of the wicked dead now or hereafter, further than 
 may be necessary in considering the subject of this 
 paper; but rather to ascertain from Scripture whether 
 there are any grounds on which God's bereaved people 
 can look forward with the hope of again seeing and 
 knowing their dead who have died in the Lord,Sbut 
 whose bodies now mingle with the clods of the valley ; 
 and in undertaking this it is felt that writers with at- 
 tainments to which the author of this paper would not 
 presume to aspii'e, have freely used their talents in 
 writing on the future state and collateral truths. 
 Nevertheless the writer cannot allow himself to be de- 
 terred from a feeble effort to glean after great reapers, 
 in humble hope that a few ears of grain may be gath- 
 ered and thrashed out to the comfort of some bereaved 
 beart, and in the expectation that this little work may 
 
find its way to where works on kindred subjects, but 
 of greater merit and research, have not reached ; and 
 while conscious of the danger which besets one, of 
 getting beyond what Scripture warrants in writing on 
 the future state, the author has set himself the task of 
 strictly adhering to the Scriptures and sober deduc- 
 tions therefrom. But while all this may be true, it is 
 recognized that if God has given a revelation, God's 
 people have a right to what it reveals; it is their 
 birth-right; their Father has given it to them, and 
 they come short of their privileges if they neglect 
 what it discovers. When we have God's word for our 
 warrant we are on a firm substantial footing, outside 
 of the realms of fancy. 
 
 In pursuing this enquiry it will be necessary to do 
 so in relation to the separate or disembodied state, for 
 it is the state to which the thoughts of the larger por- 
 tion of God's people are drawn ; as well as the perfect 
 state, when with bodies of glory and power, they who 
 "sleep in Jesus" shall rise from their graves at the 
 coming of Christ. " Christ the first-fruits, afterwards 
 they that are Christ's at his coming," 1 Cor. xv. 23. 
 This being so, the first point which demands our con- 
 sideration is the state immediately after death. 
 
 It will need no argument to convince children of 
 God that when they die they go to the Lord, and are 
 consciously in His presence. This is plainly taught 
 in the Word of God. The Lord in answer to the 
 touching appeal of the penitent thief said, "To-day 
 shalt thou be with me in Paradise." The response 
 was not that the thief would bo with Him at the re- 
 surrection. No ; it was a present thing — " To-day 
 shalt thou be with me in Paradise." The Apostle 
 
but 
 and 
 e, of 
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 skof 
 due- 
 it in 
 lod's 
 their 
 and 
 
 Paul had a "desire to depart and to be with Christ," 
 for he knew that " to be absent from the body" was 
 " to be present with the Lord." 
 
 How consoling then the knowledge tl^tt the absent 
 ones are with Jesus, safe in His arms. The stormy 
 passage of life, its winds, its waves, its cares and crosses, 
 exchanged for the haven of rest, of light and glory. 
 Dear Header, would you call back the dove which 
 spread its wings and left the dove-cot for the realms of 
 light and joy ? Would you bring it back to the storm 
 and tempest, the rough road and sandy desert? No ; 
 and if you would it would not return, for it has folded 
 its pinions and is at rest with Jesus who redeemed it. 
 " Suffer the little children to come unto me and forbid 
 them not, for of such is the kingdom of God." If a 
 child in glory is a child for ever; then 
 
 " The lily is as perfect as the oak. 
 The myrtle is as fragrant as the palm, 
 And Sharon's roses are as beautiful 
 As Lebannon's majestio oedar crown." * 
 
 In the case of the penitent thief and the statement 
 of the Apostle how^ striking is the preservation of in- 
 dividuality. " This day shalt thou be with tv;." If 
 Paul is present in the body, dwelling in it as ii. < house, 
 — he is absent from the Lord, but if absen^ from the 
 body he is present with the Lord. And these state- 
 ments cannot be limited to a mere expression of safe- 
 keeping, in view of the future resurrection state, but 
 we may safely assure ourselves that nothing less than 
 conscious existence of the individual with Christ is 
 taught. 
 
 * Bickersteth's "Yesterday, To-day, and Forever." 
 
e 
 
 !1 
 
 " They err, who tell us that the spirit unclothed, 
 And from its mortal tabernacle loosed, 
 Has neither lineament of countenance. 
 Nor limit of ethereal mould or form of spiritual substance/' * 
 
 And this is confirmed by Scripture, for Samuel's 
 disembodied spirit appeared, was recognized, and spake 
 to Saul. 1 Sam. 28. 14. Further confirmation is also 
 found in Luke 9. 28-36. Where the three Apostles 
 saw and knew Moses speaking with our Lord on the 
 Mount of Transfiguration; and it is but a sober de- 
 duction from this and the Lord's peace giving promise 
 to the thief on the cross, that not only was he with the 
 Lord but that he saw Him and knew Him ; for would 
 it not fall far short of the full comfort which our Lord's 
 words were calculated to give the dying thief, if he 
 was not with Him, to see Him, and to know Him ? 
 To be with Him and not know it ; to be with Him and 
 not see Him would be inadequate to the Lord's promise. 
 
 This is not all by any means which Scripture has to 
 say on the subject and lest it be objected by some 
 doubting heart, that the Scriptures which refer to the 
 recognition of Samuel and Moses, do but prove that 
 disembodied spirits were seen and recognized by men 
 in the flesh, but leave untouched the question whether 
 spirits can recognize each other before being " clothed 
 upon with 'our house which is from heaven," we will 
 enter upon a further consideration of the subject. 
 
 In the narrative of the rich man and Lazarus, in the 
 16th of Luke, which some think is a' parable, but 
 which appears rather to be a statement of events 
 which had already transpired, we have the Loi'd 
 drawing aside the curtain and giving a glimpse of the 
 
 * Bickersteth's "Yesterday, To-day, and Forever." 
 
place and state of the dead both saved and unsaved up 
 to the time at which lie was speaking; and here it 
 will be necessary to make a digression. 
 
 Previous to our Lord's death all God's people who died 
 went down into Hades, in which was a place for each of 
 the two great classes — saved and unsaved — separated 
 by a gulf beyond which none could pass ; but as Hades iS 
 not that place of felicity and glory into which the Old 
 Testament saints were led after the death of Christ, 
 neither is it the lake of fire into which the godless will 
 be cast after the judgment of the great white throne 
 revealed in the 20th of Eevelafion. While the vail 
 was unrent in the Tabernacle or Temple no man save 
 only the High Priest could enter into the holy place 
 within the vail. Until redemption was accomplished 
 man was excluded from God's presence, the unrent 
 vail shut him out, but when redemption was accom- 
 plished, when the work was finished and that Blessed 
 One yielded up the ghost, the vail of the -Temple was 
 rent in twain from the top to the bottom (mark the 
 oi'der : from the top to the bottom; from heaven down- 
 ward ; had it been rent by man it would have been 
 from the bottom upward) the new and living way into 
 the holy place, into God's presence, was opened 
 through which Paul exhorts the brethren to enter and 
 'to draw near with a true heart in full assurance of 
 faith. " Having therefore brethren boldness to 
 enter into the Holiest by the blood of Jesus, by a new 
 and living way which He hath consecrated for us 
 through the vail, that is to say. His flesh ; and having 
 an High Priest over the house of God ; let us draw 
 near with a true heart in full assurance of faith. Heb. 
 X. 19-22. 
 
8 
 
 !j 
 
 i 
 
 i 
 
 I ! 
 
 Iludes (not Hell) to which our Lord descended is 
 referred to in Znchariah as " the pit." " As for thee 
 alwo by the blood of thy covenant, I have sent forth 
 tliy pi'isoiiers out of the pit wherein is no water." Zach* 
 ix. 11. When Christ died He descended into the place of 
 departed spirits, and despoiled Satan of the keys of 
 death and Hades, and swept triumphantly through the 
 prison gates with His redeemed people, and the way 
 into the Holiest being ojjened up by His death, Christ's 
 people go no more to Hades, but direct to the Lord 
 Himself. Hence Paul's comforting statement, that 
 when " absent from the body " we are " present with 
 the Lord." 
 
 We know full well from Scripture, that Christ is not 
 now in Hades, and we know also, on the same sure 
 and certain authority, that for one of Christ's people 
 to die now is to go to where He is and be with Him, 
 and can it be doubted that Christ has His Old Testa- 
 ment Saints also with Him? — " The spirits of just men 
 made perfect." Imperfect in their condition before, 
 but now consequent upon accomplished redemption 
 made perfect. Christ holds the keys of death and 
 Hades and when He despoiled Satan it was not, we 
 may rest assured, to turn the key of Hades again upon 
 His Old Testament people, but to lead out a multitude 
 of captives. 
 
 Until the death of Christ, Satan had the power of 
 death (Goliath of Gath held the sword) but we see 
 from Heb. ii. 14, that Christ died, " that through death 
 he might destroy him that had the power of death, 
 that is, the Devil," (Goliath's weapon was taken 
 from him,) and the despoiling of Satan is referred 
 to by the Lord in the 11th of Luke, where He 
 
 .'is 
 
9 
 
 Kays, " When a strong man armed keepeth his palace 
 his goods are in peace, but when a stronger than he 
 shall come upon him and overcome him he taketh 
 from him all his armour wherein he trusteth and divi- 
 deth his spoils;" and again, in Isaiah liii. 12, we have, 
 "Therefore will I divide Him a portion with the great, 
 and He shall divide the spoil with the strong ; because 
 He hath poured oikt His soul unto death." " Having 
 spoiled principalities and powers, He made a show of 
 them openly, triumphing over them in Himself, — Col. 
 ii. 15 ; and we find in Ephesians iv. 8-9, " When He 
 
 ascended up on high, he led a multitude of captives 
 
 Now that He ascended, what is it but that He also 
 descended first into the lower parts of the earth." In 
 the garden of Eden the devil obtained dominion over 
 man, and held their spirits in ward in Hades ; but the 
 Lord of Glory left H is bright abode. He who was rich 
 became poor and took part of flesh and blood in oi-der 
 to die, that he might wrest from Satan the keys of 
 death and Hades and deliver from his power the Old 
 Testament Saints who through fear of death were all 
 their life time subject to bondage. Are Christ's people 
 now subject to bondage through fear of death? 'Hav- 
 ing a desire to depart and be with Christ which is far 
 better," does not sound like the utterance of one in 
 bondage through fear of death. The triumphant chal- 
 lenge "O! Death, where is thy sting? O! Grave, where 
 is thy victory ?" Would not lead one to suppose that the 
 utterer was in bondage through fear of death. No, 
 dear reader, the spirits of the Lord's saved ones go 
 direct to Himself (Hades is no longer for them) into 
 His presence, present with Himself It is blessed to 
 know that the Old Testament Saints were comforted in 
 
10 
 
 Hades. There was no torment for them for we read, 
 " I made the nations to shake at the sound of his fall 
 when I cast him down to hell (school,) with them that 
 descend into the pit and all the trees of Eden, the 
 choice and best of Lebanon, all that drink water shall 
 be comforted in the nether parts of the earth," Eze. xxxi. 
 16. Abraham and Lazarus had di unk water before they 
 went down into the pit wherein is po water. The rich 
 man drank not of the water of life before going into the 
 pit. Hence that agonized prayer for a drop of the water 
 of life. OiiC drop would have been sufficient, but 
 there was no water there. He could have drunk to 
 the full and to spare in his life-time; not a drop now. 
 The Lord's people were comforted and at rest no doubt 
 in Hades, but what a great change must have t^ken 
 place in their condition when redemption was accc aip- 
 lished and the Lord brought them forth from the lit, 
 (which strong as it was could not shut its mouth >n 
 Him and if not on Him no longer on the purchase )f 
 His blood) brought His redeemed people out fr m 
 under the hand of the greater Pharaoh. , ,f 
 
 " All scripture which bear upon our Lord's goin^; 
 down to Hades, such as Ps. xvi. 9-11. Eph. iv. 9. 1 
 Peter iii. 18-19, represent it as an unprecedented act of 
 redeeming love and condescension. Nor are there 
 wanting intimations in the word of God, that the ac- 
 complishment of Christ's work on earth, was a mighty 
 promotion in the bliss of those who had already fallen 
 asleep in Him. Then, and not till then, are they called 
 " the spirits of just men made perfect." ("Yesterday, 
 To-day, and Forever." Notes on line 914 of book 7, 
 page 420.) And the same authority quotes Alford 
 on Heb. xi. 40, who comparing that verse with the 23rd 
 
11 
 
 verae of the 12th chapter of the same epistle says, 
 **The writer seems to testif}'^ that the advent and work 
 of Christ have changed the estate of the Old Testament 
 fathers and saints into ^reatoi" and perfect blinp, an in- 
 ference which is forced on us by many other passages 
 in Scripture." 
 
 I have been led to make this divergence, as much 
 confusion appears to exist relative to the state or place 
 of departed spirits. Scriptuie when rightly divided 
 ever shows a beautiful accord. 
 
 To return to the narrative of the rich man and 
 Lazarus in the 16th of Luke; we find in this Sciipturo 
 H statement so plain, so simple, so concuisive of depar- 
 ted spirits recognizing each other, that it is of itself 
 sufficient assurance that we shall know each other 
 there ; that is in the separate state when the spirit is 
 separate from the body, and if this is so as regards the 
 spirit separate from the body, how much more can we 
 confidently hope we shall know each other when we 
 are " clothed upon with our house which is from 
 heaven," 2 Cor. v. 2. " And it came to pass that the 
 beggar died and was carried by the angels into Abra- 
 ham's bosom, the rich man also died and was buried 
 and in hell (Hades) he lifted up his eyes being in tor- 
 ments and seeth Abraham afar off and Lazarus in his 
 bosom. And he cried and said, Father Abraham have 
 mercy on me and send Lazarus that he may dip the 
 tip of his finger in water and cool my tongue for I am 
 tormented in this flame." But Abraham could not 
 comply with his leqnest for there was a great gulf 
 fixed, over which neither could pass to the other. The 
 rich man then asked that Lazarus be sent to his five 
 brethren to testify to them " lest thej'^ also come into 
 

 I ! 
 
 12 
 
 this place of torment" and " Abraham saith unto him 
 they have Moses and the Prophets let them hoar them." 
 So it ever was and is, man would have a way of t^alva:- 
 tion different from God's. God's way was to hear 
 ' Moses and the Prophets ;" the rich man's was " if one 
 went unto them from they dead they will repentf ' 
 And men are yet choosing their own way, they will 
 not submit to God's way — the cross of Christ. Refus- 
 ing to come unto the fountain of living waters, they 
 hew out for themselves cisterns, broken cisterns, that 
 can hold no water, indifferent to the awful fact that 
 they are going down into the "pit wherein is no 
 water." Men are not saved by seeing or hearing 
 spii'its. They are saved by hearing and believing God's 
 Word. — Rom. x. 17. , » .* 
 
 We have then in this narrative in Luke, conscious 
 existence, identity, remembrance, recognition, and 
 interchange of communications in the disembodied 
 state, conveying the most positive assurance to us 
 that should the Lord tarry and we fall asleep, we shall 
 join our loved ones, who went before; shall see and 
 know them, holding holy converse, waiting with them 
 and all the blessed dead, the resurrection morn and 
 Bridal of the Lamb. ' / * 
 
 If then the disembodied state is one of such blessed- 
 ness and felicity in the Lord's presence, how incom- 
 parably greater will be the joy of the resurrection, 
 when with bodies of beauty and glorj'', " fashioned like 
 unto His glorious body," we shall give glory to God, 
 Christ in our midst,' Himself leading His Church in 
 songs of adoration. . , 
 
 We have seen then from Scripture that we will en- 
 joy the blessedness of knowing each other in that 
 
13 -H 
 
 state which intervenes death and resurrection, and it 
 only remains to ascertain whether we shall know each 
 other in our risen bodies, in our tlxed eternal estate, 
 and it need scarcely be urged, that if we know each 
 other in the separate condition, with what certainty 
 we can look forward to recognition when spirit and 
 body are iiguin united, for if identity is not lost when 
 the spirit is separated from the body, we may assure 
 ourselves that identity will not be wanting when body 
 and spirit are again joined together. Scriptui'o how- 
 ever does not leave us to conjectui-e on this point. 
 
 In the scene on the Holy Mount, whei*e Peter, 
 James and John were eye witnesses of the power and 
 coming of our Lord Jesus Chj'ist, we find, Moses and 
 Elijah talking with Jesus, Moses who had passed into 
 the disembodied state, and Elijah who was translated 
 without seeing death. The former the type of that 
 portion of God's people who have fallen asleep in 
 Jesus; the latter the type of that portion of God's peo- 
 ple who will be alive at the coming of the Lord, and 
 who like Elijah shall be translated, eaught up to meet 
 the Lord in the air. Hence it is unscriptural to state 
 that, " It is appointed unto all men once to die," for 
 scripture nowhere asserts it, but it is indeed expressly 
 negatived by St. Paul, in the 4th chai)ter of 1st Thes- 
 salonians, and again, if there could be a stronger ne- 
 gation, in 1st Corinthians xv.*51, where he expressly 
 states that " we shall not all sleep." 
 
 In this blessed scene on the mount, we find, if 
 Moses was known, so also was Elijah. But further, 
 we read, that at Christ's death the graves were 
 opened, and many bodies of the saints which slept 
 arose and came out of their graves after His resurrec- 
 
r 14 
 
 tion' and went into the Holy City and appeared unto 
 many. 
 
 We have, however, in the resurrection of our ador- 
 able Loi*d and Saviour Jesus Christ, and subsequent 
 events between His resurrection and ascension, th^ 
 fullest testimony to the precious truth that God's 
 risen saints shall know each other. The Lord was 
 seen and known by many of His people. Paul states 
 in Ist Cor. xv. " that He was seen of Cephas, then of 
 the twelve, and after that He was seen of above five 
 hundred brethren at once," and not only was He seen 
 by His disciples but He spake to them, and they to 
 Him, and even Thomas who was slow to believe that 
 the Loi*d was risen, exclaimed when he saw Jesus, 
 " My Lord and my God." Our Lord when He stood 
 in the midst of His disciples, said, '' behold my hands 
 and my feet, that it is I myself, handle me, and see ; 
 for a spirit hath not flesh and bone as ye see me have." 
 The L6i*d's risen body which could be seen and felt, 
 was capable of receiving food, for He did eat before 
 them, and though visible and invisible at will, was 
 visible and material, " flesh and bone," as He Himself 
 declares. Mark, the Lord did' not say flesh and bloody 
 for " flesh and blood cannot inherit the kingdom of 
 God." In the blood the vital principle dwells. The 
 life of all flesh is in the blood thereof, but at death we 
 leave our present tabernacle behind, and our resurrec- 
 tion or translated bodies will be instinct, not with 
 bloody but with spirit^ not transformed into spirit, but 
 palpable bodies — refined and subtile indeed — instinct 
 with spirit — a spiritual body. 
 
 And John in his 1st Epistle and 3rd Chapter as- 
 snref> us that when Christ shall appear we shall be like 
 
> 
 
 15 
 
 Him. Like Jesus ! Like Him whose glory shut out 
 the light from Saul's eyes — as breathing out slaughter 
 against the Lord's disciples he journeyed to Damascus 
 — and brought him a trembling penitent to the feet of 
 Him, whose people he so cruelly persecuted I Like 
 Jesus I Whose glory smote the lonely seer at Patmos 
 prone to the earth ; whose eyes were as a flame of 
 fire ; w^hose feet were like unto fine brass as if they 
 burned in a furnace, and whose countenance w^as as 
 the sun shining in its strength I Even so, for He 
 "shall change our vile body that it may be fashioned 
 like unto His glorious body, according to the working 
 whereby He is able even to subdue all things unto Him- 
 self." Phil. iii. 21. "We shall be like Him, for we 
 shall see Him as He is." 1 John iii. 2. Weil might 
 the Psalmist exclaim, " I shall be satisfied when I 
 awake with Thy likeness." 
 
 Let not God's people then sorrow, over their blessed 
 dead, as others who have no hope ; but look forward 
 with calmness and full assurance to that joyful hour 
 when in our glorified bodies, with friends and loved 
 ones again surrounding us, we will unite in hymns 
 of adoration unto Him who loveth us, and washed us 
 from our sins in His own blood. 
 
 In the Tth of Luke we have the blessed Loixi speak- 
 ing in tones of tenderest compassion to a bereaved 
 one, saying to her, " Weep not." Would that all 
 
 God's people could hear and obey the Master's voice 
 
 as they bury their dead out of their sight — saying, 
 "Weep not." Has the Lord forgotten how to be 
 gracious? Do not all things work together for 
 good to them that love God, to them who are 
 the called according to his purpose? Does not 
 
16 
 
 the Lord see the end from the beginning? Does 
 He not know His own pui'pose ? He did in the case 
 of the Widow of Nain, and hence the consoling words, 
 "Weep not." This son-owing woman whom the Lord 
 met coming out of Nain (Pleasant) had already been 
 bereft of her support, for she was a widow, and now 
 carrying out her only son to the grave — her only com- 
 fort gone — she is met by Him who alone can comfort, 
 who " had compassion on hei*, and said unto her, Weep 
 not;" and then after comforting her — delaying to raise 
 to life till she became the recipient of His divine com- 
 passion — " He came and touched the bier, .... 
 and He said, young man, I say unto thee, arise. And 
 he that was dead sat up and began to speak. And He 
 delivered him to his mother." Blessed scene ! death 
 and soiTow fleeing away from the presence of Him 
 who came not to be ministered unto, but to minister, 
 and to give His life a ransom for man}', and who mini- 
 sters 3'et to His members on the earth out of all His 
 fulness through the Holy Ghost sent down from 
 heaven. This is the day of compassion and "Weep 
 not." To-morrow He will deliver our loved ones to 
 us. " For the Lord Himself shall descend." Mark, . 
 the Lord Himself, not an angel, not Michael, Heaven's 
 Archangel ic Prince, but the Lord Himself shall des- 
 cend, shall come onward to this earth, the City of 
 Nain, (called pleasant place by many — sad misnomer 
 that to a bereaved one whose cup is full), and having 
 raised His sleeping saints and translated His living 
 ones, having changed our vile bodies that the}^ may be 
 fashioned like unto His glorious body. He will restore 
 our loved ones to us and us to them. 1 Thess. iv. IS- 
 IS. " Weep not." But "Comfort one another with 
 these words." • ? i 
 
 / 
 
y 
 
 And here I venture to repeat what has already been 
 stated, that it is only proposed to consider the state of 
 those who die in the Lord, and I may add that while 
 such is the object, it is with no desire to conceal that 
 there is an awful reverse, to what we have been con- 
 sidering, awaiting those who die without Christ. And 
 although space and time forbid, the writer cannot for- 
 bear from entreating any one who has not drunk of 
 the living water, to hasten for his soul's sake and de- 
 lay no longer, but now, as these pages are read, to 
 take the water of life, which Christ is off'ering so free- 
 ly, that he may never thirst ; lest he go down into the 
 pit in which is no water and thirst there j and let not 
 such an one be delayed by the enemy of his soul, who 
 like a lion is seeking to devour him — persuading him 
 to put the time off till he is fitter to come ; but come 
 now, just as he is, in all his sins, for Christ died to 
 save sinners : — 
 
 "God in mercy sent His Son 
 To a world by sin undone; 
 Jesas Christ was crucified, 
 ' Twas for sinners Jesus died." 
 
 Delay no longer, then, as you value your eternal 
 welfare. " Knowing therefore the terror of the Lord 
 we persuade men." 2 Cor. v. 11. Hesitate not to cast 
 yourself upon God's love, God's grace, a crucified and 
 risen Christ, for " The word m nigh thee, even in thy 
 mouth and in thy heart, that is, the word of faith 
 which we preach ; that if thou shalt confess with thy 
 mouth the Lord Jesus, and shalt believe in thy heart 
 that God hath raised Him from the dead, thou shalt 
 be saved." Romans x. 8-9. 
 
 In earnest and humble hope that He who " hath 
 
18 
 
 done all things well," may use what has been written 
 to the comfort of sorrowing hearts surrounded by dead 
 and dying, the writer easts his bread upon the waters 
 in simple reliance on the promise, " thou shalt tind it 
 after many days."