against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal." (Jer. 32; 28-29). The general persevering plan in the hearts of the Chaldeans to continue the siege of Jerusalem, and the specific impulse which shall later lead them to destroy by fire the houses which had been devoted to idolatry; are directly revealed by God to the prophet.

Case 15. The Plans which should Direct the Relative Movements of the Egyptian and Chaldean Armies, are Predicted by God to Jeremiah.

The Chaldeans were besieging Jerusalem; but the army of Pharaoh came forth out of Egypt. Then the Chaldeans departed from Jerusalem. But "thus saith the Lord" to Jeremiah," Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land. And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire." (Jer. 37; 7-8). Here, to Jeremiah, God has directly communicated in advance the coming change of purpose in the breasts of the Egyptians, which should lead them to return to Egypt; also the coming change of plan which should lead the Chaldeans to resume the siege, and their subsequent decision to burn the city with fire.

Case 16. The Desires of the Three Messengers to Find Peter, are Disclosed by the Spirit to Him.

for one Simon, whose surname is Peter.

* *

There was a centurion of the Italian Band, Cornelius, who "prayed alway." And an angel came and said, "Send men to Joppa, * he shall tell thee what thou oughtest to do." Then Cornelius sent two servants and a devout soldier. And, next day, these three men stood at Peter's gate. Peter, upon the house-top praying, had fallen into a trance. And "the Spirit said unto him, behold three men seek thee." (Acts 10; 19). The wishes in the hearts of these men to see Peter, were directly communicated by the Spirit to the apostle. Peter went, and taught Cornelius and his friends. From this base-line of facts, we rise again on the wings of reasoning. To-day Peter, Cornelius, and the soldier, have entered the

world of highest privilege and power. But Peter is separated by distance from the other two. Cornelius and the soldier fain would send some message of affection to the man who once taught them of Christ. And Peter would fain receive it. On earth the desires of the devout soldier and the two companions by his side to see Peter, were directly communicated by God to the apostle. Now, in the other world, why may not this play of affection in the hearts of the glorified soldier and Cornelius by his side, be directly communicated to Peter in the same manner? But, if a message from the soldier and the centurion may be communicated to the apostle; then an answer from the apostle may be communicated to the soldier and the centurion. And, if this interchange may occur once; it may occur again and again. Here would be continuous conversation.

Case 17. The Contents of Individual Minds and Several Groups of Minds are Disclosed by God to Samuel.

Still more striking is the experience of this Old Testament seer, an inspired man, under divine influence. The asses of Kish have been lost. His son Saul is seeking them; and comes to Samuel for aid. Before he can say a word to the prophet, Samuel says, "Thine asses are found." (I. Sam. 9; 20). What did this mean? That the desire in Saul's mind to find the asses, had been already revealed by God to Samuel. And the satisfaction in some other mind (probably a servant's) at the recovery of the asses, had also been directly made known to the prophet. On the morrow Samuel said, "When thou art departed from me two men by Rachel's sepulchre * will say unto thee, * thy father hath left caring for the asses, and sorroweth for you." (I. Sam. 10; 2). The sorrow in the father's heart over his missing son, has been directly announced by God to Samuel. The colloquial impulse of the two men at Rachel's sepulchre, which should lead them to tell Saul of his father's sorrow, has been directly foretold by Jehovah to the man of God. "Then shalt thou go the plain of Tabor, and there shall meet thee three men they will salute thee, and give thee two loaves of bread." (I. Sam. 10; 3-4). The friendly volitions, not yet formed in the minds of

* *

* *

to

and

the three men on the plain of Tabor, which shall lead them to salute Saul, and give him two loaves of bread, have also been predicted to the seer. "After that * * thou shalt meet a company of prophets ✶ ✶ and they shall prophesy * and thou shalt prophesy with them." (I. Sam. 10; 5-6). Of that coming divine efflatus, probably as yet entirely unanticipated by them, which should move the souls of the company of prophets, filling Saul also with inspiration, ["They shall prophesy * thou shalt prophesy with them,"] knowledge has been directly communicated by God to Samuel. Here the diverse contents, some present, some future, of a large group of minds, some near by, others far away, are by God immediately disclosed to the mind of the prophet. To-day Samuel is in the world beyond the vail. In that world doubtless are also the band of prophets whose burst of inspiration was foretold to Saul. And with them are Kish and others of that same group, the contents of whose minds were made known to the seer on earth. But Samuel is parted by distance from these other souls. By the same analogy as before, we ask; "Why is it not entirely reasonable that to Samuel, in the other world, there may be again directly communicated by God some content or contents from each of those same minds? Why may not this intercommunion be reciprocal? Then repetitious?" At once, almost instinctively, we believe that this may be the case.

CHAPTER VI.

FINITE MINDS IN THE OTHER WORLD USE TELEPATHY AS A MEANS OF COMMUNICATION.

So merely from the general data already given, it would seem to be an entirely logical conclusion to hold that, in the other world as in this, there may be among finite minds reciprocal thoughttransmission.

Such spirits in that higher state are evidently of almost identically the same rational constitution with those here. In the Bible angels sometimes appear so much like men as to be mistaken for them. By the persons to whom they come, they are regarded and described as men. Unmistakably their intellectual nature is very similar to our own. The angelic hosts are rational beings, like ourselves, only at present of a higher order. Hence it is entirely legitimate to argue that, among them, communications may be directly transmitted from mind to mind.

The glorified saints appear very like ourselves, in all the essential characteristics of intelligent moral being, save that they are holy and possessed of higher powers. Lazarus, after his resurrection, is apparently the same as before. Samuel, appearing from the other world, seems to be of the same mental and spiritual character as when in the flesh. Prophetic before, he is prophetic still. Moses and Elijah, upon the Mount, appear as they did of old. And, as formerly, so now, they have prophetic vision; and talk about Christ's decease, "which he should accomplish at Jerusalem." Jesus, the ideal man, after rising from the tomb, is much as before, only he displays physical powers that are new and of a higher order.

Hence, reasoning merely from general principles, we argue that, as these thought-communications may pass from mind to mind on earth; so, in exactly the same way, only perhaps more readily,

from the higher order of intelligence there, they may proceed forever in the other world. We were made in the image of God. We still retain something of that image, though it is debased. In the spirit-world we shall regain it, in the highest development possible to finite minds. But the Three Persons of the Trinity converse by thought-transmission. And, if we are to be re-made in the image of these Infinite Minds, it is most reasonable to believe that we shall converse as they do. This position would seem entirely philosophical and valid.

At this point, however, the objector interposes. "Conceding that, in this world, the ideas, feelings, and volitions of one finite mind may be directly communicated by God to another finite mind," (for this is beyond dispute;) "and conceding that it is possible for such communication to occur in the other world," (for this must be admitted;) "does the Bible anywhere indicate that any such communications ever actually do occur in the case of finite spirits in the other world?" It does. And we will now give

C. SOME BIBLICAL INSTANCES AND ARGUMENTS TO SHOW THAT DIRECT THOUGHT-TRANSMISSIONS MAY OCCUR EITHER TO OR FROM FINITE MINDS IN THE OTHER WORLD.

As that higher life is partially revealed throughout the Bible by the angelic appearances, we turn to study these.

Case 18. The Longing of Zacharias for a Son is Directly Disclosed to Gabriel.

In Luke 1, the childless Zacharias evidently had desired an heir, though there is no statement to that effect in the text. Then the angel Gabriel came and said unto him, "Fear not, Zacharias; for thy prayer is heard; and thy wife Elisabeth shall bear thee a son." (v. 13.) How did Gabriel know Zacharias had prayed for that son? It is answered, "The angel may have heard him praying.' But the petition may have been mental, not oral. Yet, for argument, concede that he prayed aloud, and Gabriel heard. Still the fact remains that, independently of such hearing, the desire of Zacharias for a son must have been directly made known to the angel by God. For God sent Gabriel to Zacharias. But God's