enlargement of its knowledge. The zest of new ideas and fresh discoveries will in part make its heaven. Let us believe it will have its favorites. "Fifth. It is probable that as we, when we find ourselves in a strange city, incline to seek out some friend whom we may have known before, so when we enter the heavenly world, we will naturally seek out and consort with those known and loved before. Is it a fancy? Admit it. Is it not natural and probable? It will be so or not. Can we imagine the possibility of the opposite? "Sixth. It is probable that special friendship, commenced on earth, will be continued and carried on in heaven and through eternity. As by a natural law we incline to the society of friends, not strangers, our intimate circles there will be probably commenced here; while by another law, that of affinity and sympathy from similarity of tastes, and such like, new intimacies may take the place of old ones. That souls do have their characteristic tastes now is certainly true; why not forever? Affinities result from correspondences of ideas and pursuits. Why may they not find play in the eternal realm? The field of truth is infinite; finite faculties will be forever growing. Who dares say that classified tastes and attainments may not be ground f special affiliations hereafter as now, and all heaven be gained? Seventh. While pure love and sincere affection will bind all heavenly beings as one family-no jars, jealousies, or discords ever disturbing the blessed union; no affections ever being injured or growing cold-still there will be special intimacies, closer and more special friendships. Some will probably not know each other, having lived in different ages, and never spoken together; others will be on speaking terms, exchanging occasional salutations; while some again will be the close companions of centuries and ages. Who can number the millions that will live in heaven? Who can measure the distance in degrees of power and rank between the foremost sons of light and the just admitted sons? Will they not have graded employments? Will they not come into special intimacies? "Finally. The whole order and society of heaven will be adjusted for the social comfort and complete development of all the glorified spirits who shall compose it. Whatever separates will be taken down and abolished forever, and perfect love and friendship reign to all eternity. Blessed state! Let us not doubt that in measure more than we can conceive, and an order of felicity higher than we can imagine, all glorified souls will forever progress along the enlarging and ascending experiences of immortal life." 66 ANGELS. 66 Angels are represented in Scriptures by various names, such as "Cherubin" (Ezk. x, 22), "Seraphim" (Isa. vi, 2-6), "Watchers " (Dan. iv, 13, 17), "Principalities and Powers" (Rom. viii, 38), Sons of God" or "Morning Stars" (Job xxxviii, 7), and "Angels" or Ministering Spirits" (Heb. i, 7, 14). The passage from Job in which they are called "Morning Stars" indicates that they had their existence prior to the formation of our solar system, so that as created intelligences they are older than man, higher in rank, and probably the first among all the creatures of God. (Psa. viii, 5; Heb. ii, 5–7; 2 Pet. ii, 11.) They constitute an innumerable company (Heb. xii, 22), and are constantly engaged in errands of love and mercy to man, or to execute the judgments of God against the wicked. (Luke i, 18, 19; Heb. i, 13, 14; 2 Sam. xxiv, 16.) They are pictured as "clothed with fine linen," standing "in bright clothing," with countenance like lightning, and raiment white as snow." (Ezk. ix, 2; Matt. xxviii, 3; Acts x, 30.) They are the guardians of cities and nations, share in the counsels of God, will sound the resurrection trumpets, and gather the elect to judgment. (Dan. x, 21; Zech. i, 12, 13; Rev. viii, 2; Matt. xxiv, 31.) They are the loving friends of humanity, protect the children of God, and are ever ministering to those who shall be heirs of salvation. (Gen. xix, 15; 1 Kings xix, 5, 7; Matt. iv, 6.) They are not to be worshiped, but their presence and aid are to be sought by prayer and devotion. They are invariably present in the time of man's distress, as with Hagar in the wilderness, Lot in Sodom, and Peter in prison. They are always in season, as when they bore Lazarus from the rich man's gate, took James home in Jerusalem, sent Peter on a mission, and saved Paul and the crew when their vessel was wrecked. ANGELIC MINISTRATIONS. Christians believe in the ministry of angels, but the exact character of that ministry no man knoweth. Some conceive that every human being has a guardian angel, watching ever near, strengthening the heart in its good impulses and resolves, and doing what a spirit can to ward off evil and keep the feet in the pathway of rectitude. This idea seems to have a foundation in the words of Jesus when he said: "In heaven their angels do always behold the face of my Father;" the word "their" signifying personal relation and individual interest. Other people suppose, however, that the angelic ministry consists of innumerable spirits hovering betimes near the earth, and exercising a general watch-care over human life. They are messengers from God to men, anon speeding their flight from the regions of celestial day, bearing on their wings suggestions of comfort to the sorrowing, light to those in darkness, and cheer to those in gloom. It may be supposed that they communicate with each other and manifest solicitude for the well-being of all the souls they are appointed to guard and keep. They strengthened our Savior in his sufferings, and formed a body-guard ready to do his bidding when necessity required. Probably all good people enjoy in considerable degree the special aid of these mysterious intelligences by which we are surrounded. John Wesley believed so. Writing to Mrs. Hester Ann Rogers, December 9, 1781, he said: " We may easily account for those notices which we frequently receive, either sleeping or waking, upon the Scriptural supposition that 'He giveth his angels charge over us to keep us in all our ways. How easy it is for them, who have at all times so ready an access to our souls, to impart to us whatever may be means of increasing our holiness or our happiness! So that we may well say, with Bishop Ken: 'O may thy angels, while we sleep, Possibly, too, these invisible guardians may have to contend with other spirit powers that seek man's overthrow and ruin. If angels can come from heaven, why not from hell? If the good spirits are active to promote our weal, why may we not suppose the bad spirits are alert to accomplish our woe? Paul says: "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." But let none despair. These evil spirits are powerless to hurt us unless we choose to yield. For every fiend that would destroy us, there is a good angel to deliver us. And back of the good angel is the power of God. "Who is he that shall harm you if ye be followers of that which is good?" Heed the good suggestions which come to you from God. He can make each of a thousand things, simple as well as complex, a ministering angel to your soul. Part X. WHAT TO BELIEVE ABOUT UNBELIEF. THE NATURE OF UNBELIEF. T is impossible for a man in the ordinary affairs of life to believe saying: sense pet is probably "There is no unbelief: Whoever plants a seed beneath the sod, Whoever says, when clouds are on the sky, Whoever sees, 'neath Winter's field of snow, Whoever lies down on his couch to sleep, Whoever says, 'To-morrow,' 'The Unknown,' The heart that looks on when the eyelids close, There is no unbelief: And day by day and night, unconsciously, But there is a something which passes for unbelief, and to this we now give attention. Between unbelief, or doubt, and disbelief there is a wide difference, just as there is a distinction between credulity and faith. When the mind accepts a proposition without knowledge of its truth, and without any desire to gain such knowledge, this is credulity. But when the mind receives a proposition impartially, weighs and sifts evidence as to its truth, and accepts it as a Christian verity when its truth is made to appear, this is faith. So on the other hand, when the mind is open to receive a proposition, but feels ignorance concerning it, this is doubt. But when the mind shuts down upon a proposition which it has intelligently considered, and rejects it for lack of satisfactory evidence, this is disbelief. Absolute disbelief implies, or should imply, knowledge; knowledge that a given proposition is not In proportion as knowledge increases, doubt diminishes, and faith, or disbelief, strengthens. It is an old maxim that no one should profess to disbelieve any proposition, until absolutely certain he understands the subject to which it relates. To do otherwise is sheer presumption. To doubt the truth of important propositions is simply to acknowledge ignorance concerning them, but to disbelieve them is to boast of having weighed the evidences and found them wanting. Those who doubt, ought not to rest until after having sought information in every possible way; those who disbelieve should be sure of the ground upon which they stand. We thus distinguish between disbelief and unbelief. Disbelief is an act of the mind; it refuses credit; it positively rejects. Unbelief is a state of the mind or heart. It is a mere failure to admit. One may be an unbeliever in Christianity from ignorance or want of inquiry; a disbeliever has the proofs before him, and incurs the guilt of setting them aside. Unbelief is the opposite of credulity. Disbelief is the opposite of faith. Faith believes God; disbelief makes him a liar. Faith is intelligent and conscious assurance that what God has said shall come to pass; disbelief is intelligent and conscious rejection of God's promises, an utter withholding of confidence from Bible truth, and a placing of body and soul under the influence of error, to live just as if God's truths were utter lies. Modern skepticism, as a whole, partakes more of the nature of unbelief than disbelief. There are a few deliberate and willful rejecters of the Word of life, but the masses are simply stupid or passive in respect to religious things. Sentiments and expressions of unbelief are current; but they dwell in the heart and pass the lips without awakening much serious thought. The ordinary objections in the |