CLERGYMEN AND THEOLOGIANS: RECENT.
Charles H. Spurgeon: "I believe that heaven is a fellowship of the saints, and that we shall know one another there. I have often thought I should love to see Isaiah. . . . I am sure I should want to find out good George Whitefield. . . . We shall have a choice company in heaven when we get there." Henry Ward Beecher: "I believe I shall know my friends, and that they will know me in heaven; but there will be a great difference between the knowing in this life and the knowing in that. I know that we shall be as angels of God; I know we shall be as the sons of God.' Charles Kingsley: said the abbot, ready for me the divine elements, that I may conse crate them.' And he asking the reason there for, the saint replied, I may partake thereof with all my brethren before I depart hence. For know assuredly that within the seventh day I shall migrate to the celestial mansions. For this night stood by me in a dream those two women whom I love, and for whom I pray, the one clothed in a white, the other in a ruby-coloredgarment, and hold ing each other by the hand, who said to me that life after death is not such a one as you fancy: come, therefore, and behold what it is Robert Collyer: If the Higher Powers should say to me, (We have nothing else for you here or here after,' I think I should. answer:
C. C. 'Everett and Other Es says'): "Death is a sleep and an awaking; and we must believe that the soul emerges from the darkness of this sleep such as it was when it entered into it. The spirit will stand forth beautiful or deformed, pure or defiled, strong or weak, complete or imperfect, healthful or diseased, according to its nature while it was living, half concealed, in the tabernacle of flesh. . . . Death we believe leaves the spirit free to follow its own gravitation. He that struggles after the right and good . . . that spirit shall mount up into the realms of blessed ness and peace; while those whose love has been downwards, and not up, shall fall . . . ." Mgr. Vaughan ((Man or Ape'): "As to the past we are creatures of yester day. As to the future, we are everlasting. . . . We are children of eternity, not of time. .. . It is in the future, endless existence that, as Christian faith assures us, our mental capaci ties will receive their full development, and all our aspirations will be completely gratified. The infinite, wise and beneficent Creator, who has filled our hearts with most ardent yearn ings after an eternal life of light, happiness and love, has made ample provision for their realization.' Borden P. Bowne (in North American Re view, 1910): We have the sure conviction that moral and spiritual interests are the higher things in life, and we have also the clear conviction that these interests find no adequate completion and fulfilment in the life that now is. . . . Our reason, our conscience, our spiritual aspira tions, carry us beyond the actual and beyond all that is possible under terrestrial conditions. These are the things within us which bear witness to immortality. All thinking about the world presupposes it to be rational, and if life is to end with the earthly act, then the play is a farce, a hideous opera bouffe, and there is no reason in it." Prof. H. A. Youtz (in Biblical World, 1912): "The Christian doctrine of a future life has for its core and center the affirmation of the permanence of the spiritual order. . . . The spiritual universe can be trusted and all spirit ual achievement is secure. . .. Goodness and love and courage and the spirit of service we cannot believe that these can perish in a spiritual world. . . . They will survive in any spiritual world that is continuous with the life we know. And since character and love are not abstract ideals but concrete facts — ex pressions of personality—their continuance point to the persistence of personal identity.'