Before saying anything about Scripture evidence let me point out that there are some things that are always assumed by legitimate inference even without any definite proofs. If I knew that the inhabitants of Mars were alive, and in full consciousness, and with souls like mine, and capable of intercourse with each other—whether they have bodies or not, I should assume that they knew one another. I should not wait for that fact to be definitely stated by a visitor to Mars who should return to earth. I should assume it without his stating it. Nay, I should require very strong evidence to make me believe the contrary. Now, the Bible says that our dear ones in Paradise are alive,—that their life is a full conscious life, with full consciousness of personal identity, that they remember the things of the old earth life, that they love one another, that they can have intercourse together as in the story of Dives and Lazarus.
So far as we can judge, the inner life of the "I" THERE seems a very natural continuation of his life HERE.
If then, "I" am the same "I," the same person, still alive, still conscious, still thinking, still remembering, still loving, still longing for my dear ones, still capable of intercourse with others, why may I not without definite proof assume the fact of recognition? Surely it should require strong evidence to make me believe the contrary. It is one thing to avoid reckless assertions without any foundation—it is quite another thing to have so little trust in God that we are afraid to make a fair inference such as we would unhesitatingly make in like conditions here—just because it seems to us "too good to be true." Nothing is too good to be true where God is concerned. I do believe that one reason why we have not definite answers to such questions as this is because such answers ought not to be necessary for people who trusted fully in the tenderness of the love of God.
§ 3
Why, even if the Bible were to give you no hint of it, do you not see that the deepest, noblest instincts that God has implanted in us cry out for recognition of our departed; and where God is concerned it is not too much to say that the deepest, noblest instincts are, in a sense, prophecies. This passionate affection, the noblest thing that God has implanted in us, makes it impossible to believe that we should be but solitary isolated spirits amongst a crowd of others whom we did not know, that we should live in the society of happy souls hereafter and never know that the spirit next us was that of a mother or husband or friend or child. We know that the Paradise and earth lives come from the same God who is the same always. Into this life He never sends us alone. There is the mother love waiting and the family affection around us, and as we grow older love and friendship and association with others is one of the great needs and pleasures of life and one of the chief means of training the higher side of us. Unless His method changes we may surely hope that He will do something similar hereafter, for love is the plant that must overtop all others in the whole Kingdom of God.
Again, love and friendship must be LOVE AND FRIENDSHIP for SOME ONE. If we don't know any one, then we cannot love, and human love must die without an object. But the Bible makes it a main essential of the religious life that "He that loveth God love his brother also."
If we shall not know one another, why then this undying memory of departed ones, this aching void that is never filled on earth? Alas for us! For we are worse off than the lower animals. The calf is taken from the cow, the kittens are taken from their mother and in a few days they are forgotten. But the poor human mother never forgets. When her head is bowed with age, when she has forgotten nearly all else on earth you can bring the tears into her eyes by speaking of the child that died in her arms forty years ago. Will God disappoint that tender love, that one supreme thing which is "the most like God within the soul"?
§ 4
There can be no real reason, I repeat, for doubting the fact of recognition unless the Bible should distinctly state the contrary. And so far from doing this the Bible, in its very few references to the Hereafter life, always assumes the fact and never in any way contradicts it.
Notice first the curiously persistent formula in which Old Testament chroniclers speak of death. "He died in a good old age and WAS GATHERED UNTO HIS PEOPLE and they buried him." "Gathered unto his people" can hardly mean burial with his people, for the burial is mentioned after it. It comes between the dying and the burial. And I note that even at Moses' burial on the lone mountain top this phrase is solemnly used. "The Lord said unto him get thee up into the mount and die in the mount AND BE GATHERED TO THY PEOPLE." Miriam was buried in the distant desert, Aaron's body lay on the slopes of Mount Hor, and the wise little mother who made the ark of bulrushes long ago had found a grave, I suppose, in the brick-fields of Egypt. Did it mean that he came back to them all in the life unseen when he was "gathered to his people"?