you.

thy Redeemer. I, even I, am he that comforteth Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort. Who comforteth us in all our tribulation, that we may be able to comfort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God.'

Thus, in his spiritual need, he eats of the bread 'that cometh down from heaven and giveth life to the world,' and drinks of the water of life freely. The ways of his Maker, although to him past finding out, are nevertheless regarded as just and true. And thus it is with him, that not even an affliction is lost, not a change is unimproved. In the striking language of another; he studies even his own history with pleasure, and finds it full of instruction. The dark passages of his life are illuminated with hope; and he sees that though he has passed through many dreary defiles, yet they have opened at last into brighter regions of existence.'

3. There is another, and still greater effect of true Christian hope. I refer to that view of death which it inspires. In this view there is nothing of gloom or terror; but the full radiance of immortal life. The believer looks not on this earth as his home; and while he is willing to await his call hence, he is looking for that city which hath foundations, whose builder and maker is God.' This state of mind belongs especially to the believer in gospel truth. If others without true faith, are led in view of the ills of human existence, to desire death; the believer in view of the promises of immortal life given in the Scriptures, may truly say with Job, that he desires not to live always on the earth. It is not his wish, however, because God has assured him of perfect bliss hereafter, to be so impatient of delay as to overlook the benefits and enjoyments of this life, in his longings after the future. He does not say that because a rich inheritance is to be his in the life to come, it is therefore of but little or no consequence about

the present; that this life is a burden, and the next only, worth possessing. Such would not be the reasoning of a grateful, humble heart. He loves this life because God gave it; and he seeks to make it a profitable, pleasant, and happy one. He loves the future by faith, and cheerfully awaits the moment when his Father shall call upon him to enter into its joys. Such is the Christian's gospel view of life and death. Here he has no abiding city; but he seeks one to come. He says with Paul, not in words of doubtful import, but in holy confidence and joy,

For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Therefore let no man glory in men; for all things are yours; whether Paul or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's, and Christ is God's. For now we see through a glass darkly, but then face to face. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.”

Such is the expressive language of the Christian believer in the gospel doctrine of the resurrection. Like the patriarchs of old, he confesses himself a stranger and pilgrim in the earth. He journeys onward; his way is through the world; and he looks on his pilgrimage with joyful hope, knowing that the delights of immortality await him on his arrival at the permanent, everlasting home.

I In the light of this subject a reproving answer is given to that unholy suggestion sometimes made, that if all will be well hereafter, why not seek to rid ourselves of this life, and enter immediately upon the joys of heaven?

If, during life, and in the distant prospect of death, the hope of the gospel proves all sufficient for the humble believer, it is when the grim messenger comes near, and gives him warning of speedy dissolution, that he realizes the peculiar power of his hope. Hitherto he has only seen-now he is compelled to feel the hand of the destroyer. All the energies of his soul are concentrated in this deeply impressive hour; this intense scene of his exit from time, and his entrance into eternity. Where now is that courage, that firmness, that freedom of soul, that triumphant hope, which have up to this season been exercised only in anticipation? They are alive and in action. Whenever and wherever the christian is called to meet death-in the quiet chamber-by the way-side in the desert or on the wide sea-with the multitude, or alone-he enjoys inward peace. A prospect is before him which disarms the foe of his terror. Amidst all the intensity of feeling inspired by circumstances around him, he has this in mind, that before he enters on the enjoyment of his undisturbed and endless rest, one last struggle must be had. Yet faith whispers,

'Let not death alarm thee -
Shrink not from its blow-
For thy God will arm thee-
And victory bestow;

For death shall bring to thee no sting-
The grave no desolation;

To die is gain-with Christ to reign-
The Rock of our Salvation !'

The Spirit's weapons are furnished him by the word of God. They are all he desires. His inspired tongue gives utterance to the truth with which he is armed and strengthened; and as he battles with the enemy, and the struggle increases, and waxes warmer and warmer, he is heard to exclaim, Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod, and thy staff they comfort me. For this God is our God forever and ever; he will be our guide even unto death.

God will redeem my soul from the power of the grave; for he shall receive me. My flesh and my heart faileth; but God is the strength of my heart, and my portion forever. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Death, the last enemy, shall be destroyed.' Thus encouraged to the last, his peaceful, triumphant exit gives assurance that DEATH IS SWALLOWED UP IN VICTORY!'

Such is not the death of the philosophical doubter, nor of the heedless, hardened sceptic, whose hopes of the future expire in darkness. If it be said that such have met death with composure and in apparent peace: we have only to ask, can such composure or peace be likened for a moment to the Christian's bright prospect of endless life? Doubt and prospective annihilation compared with the gospel hope of universal redemption from death, immortality! Who cannot perceive the superior or rather, the

supreme?

It may now be inquired, if such views of the future as those already considered have been entertained by the greater number of Christians? We answer, they have not. If another question should then be proposed, why many who have not believed in this universality of redeeming grace, have yet died in Christian triumph, it may be here met and considered. The greater number of these have died with unshaken hope and confidence in the grace of Almighty God, And here is the true secret of Christian triumph in death. After all that may be said in relation to denominational differences, the believer is made happy in death just so far as he has confidence in the grace of God. Let the reader understand this; and then if he is led to ask why we have referred to certain instances where faith and hope in universal redemption have been strikingly manifested in death,

while we have taken no notice of thousands who have triumphed in the dying hour without the aid of this cheering sentiment; he will perceive the reason. The dying Universalist trusts in that saving power and goodness of God which will not only bring him, but all the moral creation into endless life and felicity. This renders him triumphantly happy in the superlative sense. He can have no higher, holier hope than this. He can ask no more; he can imagine nothing greater. He is happy in death because it is impossible for him to be otherwise; such is the direct influence of his religious views. The believer in a limited salvation meets death with composure and peace, or in joy and exultation. Why? Not because he anticipates that darker scene which his faith has sometimes spread before him in the futureendless woe for others; but because the hope of rest from life's trials and storms, from the ravages of disease, and the fear of death; and of perpetual peace and joy in heavenly mansions, sustains him. He leans on one who is able to save- and so far he is happy; so far his hope bids him be of good cheer, and he leaves the world in peace, having gained the victory over death in the strength of divine grace. And we marvel not that under these circumstances the believer in a limited salvation should leave the earthly existence in triumphant hope. So far as he approaches the ground of true scriptural hope, he is happy in death and no farther. Could he believe that not only himself, but all men would be made recipients of a glorious immortality, he would be as much more happy as this hope would be greater than that which he now enjoy. Here is the true statement of the case. Hope, including only a limited salvation, renders him happy. Hope in universal salvation would render him far more so.

These considerations, it is believed, will lead Christians who differ in faith and hope, to view each other with more of charity and brotherly affection. It