(e. g., Augustine and Monica). IIe will re-unite those separated by bodily death.

Verse 16. Mourners and despairing souls are snatched out from depths of grief and despondency, and caused to praise God.

CONCLUSION.

If we have Christ in us, we can bring consolation to them whom death has deprived of loved ones, and meet our own death with composure. May the life of Christ become daily stronger in us.

UNFULFILLED HOPES.

WILLIAM GRAHAM, D.D.

I pray thee let me go over and see the good land that is beyond Jordan. Thou shalt not go over this Jordan -DEUT.

iii: 25, 27.

THERE

are many things in a man's life which he desires, but usually there is some one thing which is the supreme good after which he longs. It was so with Moses. And yet this is the one thing which God will not grant. Let us inquire:

I. What God refuses to grant. Going over Jordan was, it would seem, the only request God refused to Moses. This refusal was the last trial of his meek soul, and he came out of it meeker than he had been before. Some one's heart is set upon ambition. But his Waterloo comes, he is dethroned forever, and another takes his place. Some one has a dear home, idols are there, we do not know how much we loved until there is the vision of a face darkened under the coffin-lid-Oh! The cry that went forth ere that face paled in death. "Let the dear one live." There are many Jordans we pray God to cross, but we are kept back-hidden hopes blighted, secret struggles ending in defeat. Thus also in spirit

ual attainment-some lofty eminence has been aimed at, but some sin has clogged our feet. Some temptation yielded to has clipt the wings of prayer and faith, and we have failed. But we are sometimes never greater than in the hour of our defeat-great in humility, in acquiescence with God's will-in faith. Stephen, Paul, John, Luther, Christ, examples.

II. Why did God refuse to grant the prayer?

1. Because of sin in the case of Moses. And because of sin in the death of infants-that sin not their own, but of those to whom they are related. There are other mysteries connected with such a death which God's hand only can unravel.

2. Because designed to bencfit Moses thereby. Moses needed this last stroke of God's chisel to clear away his last infirmity. He had to die completely to self, and this refusal accomplished this. A similar lesson may be taught by this death.

3. Because this refusal lifted him to a nobler elevation of character, more unselfish, more divine. Abraham was thus elevated when he did not withhold his son. David, when after Absalom's death, he cried, "Let my soul live and I shall praise thee." Paul, when his prayer was refused and grace given him to bear the thorn. Christ's last act in obedience was when I cried: "Not my will but thine be done."

4. Because it had given Moses an opportunity such as he had not before, of honoring God, in the midst of disappointment before all. He showed that it was easy -it was gladness to obey the last command of allto go up to the Mount and die.

III. Because of refusal, God grants the more. The things granted were far better than all he withheld.

1. There was a larger outpouring of grace into the heart of Moses. Grace of forgiveness, of restored joy,

of salvation, of broken bones rejoicing, of fresh communion. God kept his best wine for Moses until now.

2. There was the speedier crossing of the Jordan of death into the life everlasting. The goodly land of Lebanon was as nothing to the heavenly, and to the glory of God which he would now see.

3. He did cross the Jordan and stands with Christ on the mount of transfiguration 1600 years after. He stood there in glory then, and talked with God's own Son. God thus gave him an answer exceeding abundantly above all he asked or thought.

Let us be patient in affliction.

66

He is not dead-the child of your affection-
But gone unto that school,

Where he no longer needs your poor protection,
And Christ himself shall rule."

Godly sorrow worketh repentance. when we must all cross this Jordan.

The time comes Let us live upon

the Mount and grow familiar with the land toward which we are going. Christ is on both sides of Jordan. Get Him in with you, and you are safe.

you,

THE CHILD IN GLORY.

REV. THORNLEY SMITH.

Neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection.-LUKE XX:36.

THESE

HESE are remarkable words. The present condition of every human being is a very humiliating one, but it is only for a little while that any of the children of men can dwell in these tabernacles of flesh and this vale of tears. This condition shall soon be exchanged

by the saved for a better. A little lower than the angels now, each of the children of God shall then be equal with the angels and the angel's heaven shall be theirs for ever. And while this is true of all the good it is equally true of the little ones whom God calls to the better world. They too "shall be equal unto the angels."

I. Equal unto them in holiness. Look at the angels as they stand before the throne, as they minister to the saints, as they bear the spirits of the redeemed into the presence of their Lord! How radiant they are! How fair! How beautiful! Their robes are robes of dazzling light and upon them is neither stain nor speck. And yet the redeemed, even the little ones of the flock of Jesus, are equal to them-yea, they shall shine in brighter lustre and be conspicuous among the cherubs, who shall rejoice in the companionship of these young immortals. and recognize them as friends.

II. Equal unto them in intelligence. However wise angels of God may be, and however deep and profound their knowledge of God and of his works and ways may be, yet even infants of humanity shall become equal unto them. What discoveries they shall make, what mysteries they shall solve and what glories will burst upon their sight when they enter the spirit-world. They may not indeed immediately and at once be equal to the angels, but they shall soar into their domain, stand on their platform, take a place by their side, eventually out-soar the flight of the first-born seraph and stand nearer to the throne than Gabriel himself. They will know, as angels cannot know, practically and experimentally the mysteries of redeeming love.

III. Equal unto them in happiness and joy. Angels are happy because they are holy and therefore enjoy the felicity of immediate fellowship with God. But every child "caught up to God and to his throne," will be holy

and will join in the songs of the harpers before the throne, only in the chorus of which angels can unite. No seraph can be more joyous than the ransomed spirit of a child.

IV. Equal unto them in immortality. "Neither can they die any more." Angels never die. Their nature is incorruptible, and they are as vigorous and strong to-day as when first they came from the Creator's hands. And paralleled with angels will be glorified children. Immortality is stamped upon their soul-and the body resurrected and made like Christ's, will equal the existence of angels. Conscious personal existence for ever with the Lord is the privilege of every infant caught up to glory.

us:

What lessons these thoughts suggest. They speak to

1. Of our dignity. However sinful, weak, dying man now is, even the babes of the household shall one day be equal unto angels-the nobility of heaven.

2. Of our hopes. Our privilege is EVER to be looking upward-however sorrowful now, anticipate the blessedness awaiting those, even babes, who enter the city of the skies.

3. Of our business-to become like little children, to be saved like them through grace, for only then can any of us become equal unto the angels that stand in the presence of the King.

THOSE laughing eyes of thine fair child
God never wished to weep;

Ere smiles had fled, the shadows fell
Of death's long, silent sleep.