continually waiting to show the right way to the wanderers, and to relieve the distressed.
And what has been so well tried through the whole life, is now to show forth all its healing power with tenfold activity at the gate of Death. According to a trustful custom, inculcated from youth upwards, the dying man receives with fervour those symbolical, significant assurances; and there, where every earthly warranty fails, he is assured, by a heavenly one, of a blessed existence for all eternity. He feels perfectly convinced that neither a hostile element nor a malignant spirit can hinder him from clothing himself with a glorified body, so that, in immediate relation with the Godhead, he may partake of the boundless happiness which flows forth from him.
Then, in conclusion, that the whole may be made holy, the feet also are anointed and blessed. They are to feel, even in the event of possible recovery, a repugnance to touching this earthly, hard, impenetrable soil. A wonderful elasticity is to be imparted to them, by which they spurn from under them the clod of earth which hitherto attracted them. And so, through a brilliant cycle of equally holy acts, the beauty of which we have only briefly hinted at, the cradle and the grave, however far asunder they may chance to be, are joined in one continuous circle.
But all these spiritual wonders spring not, like other fruits, from the natural soil, where they can neither be sown nor planted nor cherished. We must supplicate for them from another region,—a thing which cannot be done by all persons nor at all times. Here we meet the highest of these symbols, derived from pious tradition. We are told that one man may be more favoured, blessed, and sanctified from above than another. But, that this may not appear as a natural gift, this great boon, bound up with a heavy duty, must be communicated to others by one authorised
