body, that it may be fashioned like unto his own glorious body." He "bought us with a price," that he might make us in all things like unto himself; lifting us to his throne, investing us with his glory, admitting us to blessedness, completing and perfecting our entire nature, by conferring life, immortality, and incorruption! "Behold! now are we the sons of God; but it doth not yet appear what we shall be; but we know that when he shall appear we shall be like him, for we shall see him as he is." "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then, we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air; and so SHALL WE EVER BE WITH THE LORD.”

It is now easy to see, as the result of this discussion, in what senses, or to what extent, death may be regarded as "abolished" by Christ. The statement, of course, does not mean, that no one dies. We have too much proof of the contrary, in the every-day occurrences of life-an affecting demonstration of the power and presence of death among us, in the comparatively sudden event that gives it special character to this service, and that has clothed in mourning this assembly. Nor does it mean, that none of the race will ultimately perish-that no man will die eternally. The Scripture affords no hope of this. The enjoyment of the life that has been revealed, is suspended on the reception of the gospel that secures it; on "repentance toward God, and faith in our Lord Jesus Christ;" on states of mind, spiritual relationships, and a spiritual character, which must be experienced, sustained, and possessed here, or, in spite of the fact of redemption, and in perfect consistency with the personal affections and will of the Redeemer, "there remaineth nothing but a fearful looking-for of judgment, and of fiery indignation that shall devour the adversaries." Nor, finally, does it mean, that death is so destroyed in relation to those who are truly and spiritually the Lord's, that, while the unbelieving, the wicked, and the false die, the holy and true, sincere and faithful, are visibly translated, and passed to their glorious rest without going through the grave at all! This might have been; but it is better as it is. It would be a terrible thing, if the manner in which life terminated, manifestly, in every case, revealed the individual ; if the real character and future destiny of every person were made known, by the fact of his body "seeing corruption," or his passing away in glory to the sky! To feel certainty respecting the state of the departed is sometimes desirable; but it would be a fearful price to pay for this, to have that certainty in relation to all. It is well that gloom and doubt should sometimes hang over the sepulchers of the good, because hence, hope, also, is possible in relation to others. In spite of the statement of the text, then, death yet reigns. "likewise the fool and the brutish person perish ;"

All die.

The wise, the good, and, sometimes, the

best are overcome with fear, and the bad have "no bands in their death."

All is so arranged that we may "judge nothing before the time, until the Lord come, who shall bring to light the hidden things of darkness, and make manifest the intentions of the heart." "Then shall every one have praise of God"—or blame; then shall all men be seen to be what they are, and each receive "according to what he hath done, whether it be good or bad."

In none of these senses, then, is death "abolished." But, in respect, to believers-renewed, holy, Christlike men-for it is only of such we can be supposed to speak, it may be said to be "abolished," in the first place, in that the hope of pardoning mercy, in proportion as it is felt, alters, so to speak, their relations to it-certainly, their apprehensions concerning it. Death is only an outward symptom of an inward spiritual decease; it is the mark and sign of sinfulness; and it is terrible to man just in proportion as sin is felt on the conscience, and feared in its results. Philosophy, like an empiric, looks only at the symptom, and attacks it only, and can do no more; inculcating stoicism, indifference, submission to inevitable necessity, or some such miserable pretenses or palliatives in the prospect of death; the gospel, like the well-instructed physician, attacks the disease, penetrates to the very seat and core of the disorder, brings pardon to the sinner, peace to the conscience, health to the soul! and then, these things being experienced by the inward man, the power of death to excite apprehension, or embitter life, or bring into "bondage," ceases by way of natural consequence.

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In the second place, death is "abolished," because, as a general rule, Christians may not be said to die: they "fall asleep" at their last hour, and are not suffered to feel the "sting" that makes dying agony. They can not feel it, since for them it is not. It has been extracted by him who, because "sin was in the world," and "death by sin," the world" "to put away sin, by the sacrifice of himself." fied by faith have peace with God, and rejoice in hope." cous hath hope in his death." There are occasional exceptions: some by reason of physical causes, some from weakness of faith, some from conscious defect, may, more or less, and more or less justly, be disturbed and agitated as they near the grave; but, generally, and almost always in proportion to practical consistency, the followers of Christ welcome their departure with assured hope and tranquil trust.

In the last place, death is "abolished," because, in respect to the saved, "he" (to adopt again the apostolic personification), is reduced to servitude, placed under authority, and kept for execution. He is no longer a king-the "king of terrors." His dominion is destroyed, his royalty tarnished, his power overthrown, and he himself condemned to serfdom and sacrifice. Christ is the Master and Lord of death; he commits to his custody the bodies of his saints. As the shepherd keepeth watch over his flock by night, so is the "last enemy" compelled to watch over the dust of the holy dead; so is he stationed and commanded to

serve, that they may be safe and undisturbed during their season of rest and be raised again when the morning dawns! When that morning cometh, death, having delivered up his trust, shall himself die; or, rather, he shall be destroyed and perish. Life will be conferred in every sense, in which it will be possible. The gospel reveals not merely the immortality of the spirit; but the immortality of humanity. Our whole nature, “body, soul, and spirit," shall be purified and perfected, and endowed with endless and incorruptible life! "This corruptible must put on incorruption, and this mortal must put on immortality; when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written, 'DEATH IS SWALLOWED UP IN VICTORY."" "So let all thine enemies perish," O Christ! "and let them that love thee be as the sun when he goeth forth in his might!" They shall be this; for they shall be "sons of light," being "children of the resurrection," and "shall shine as the stars, and as the brightness of the firmament, forever and ever!" As a wreck may sink in the sea, and the ocean close over it, so that not a vestige of its existence shall remain, nor a ripple on the surface tell that it was, so shall "mortality be swallowed up of LIFE"-immortal life-life, sinless, godlike, divine! Nor shall there be wanting the voice of rejoicing, as heard at the termination of successful war, for "death shall be swallowed up IN VICTORY." His former victims shall be " more than conquerors," "through him that loveth them," and "giveth them the victory." The "abolition" of the destroyer shall be hailed by the plaudits of a glad universe, that shall throng to crown and to congratulate the saved. They shall be met with hosannas by those angelic spectators, who now watch the contest, and anticipate the issue. They shall thus enter upon their new life with the feelings of combatants that have worsted their antagonist, and proceed to the possession of their everlasting inheritance, amid the welcome of those who shall hail their success with sympathetic delight, heralding them to their home with joy and acclamation, shouting and songs!

38

DISCOURSE XLII.

WILLIAM ARTHUR, D. D.

LESS than two years ago our attention was attracted to an article in a daily paper, which ran thus:

"Mr. Arthur is no doubt very favorably known to many of our readers as the author of 'The Successful Merchant.' To some he may also be known as the eloquent preacher. To all we think we may promise pleasure of a high character, in listening to his efforts in the pulpit and on the platform." Curiosity was excited to see and hear this "eloquent preacher"—a curiosity which was afterward gratified. Mr. Arthur-now Doctor-has since come among us, and taken his departure. With multitudes the recollection of his visit lingers as a sweet remembrance. To some of such, and to others whose interest has been awakened by his presence this side of the Atlantic, the following facts may not be unacceptable.

Dr. Arthur was born in the County of Antrim, Ireland, in the year 1819. At an early age he was converted to God, and joined the Methodist society in the town of Westport, situated on the shores of Clew Bay, which, if not one of the most beautiful, is at least one of the most magnificent bays in the world. He received his literary training in a classical school in Mayo, and at the early age of eighteen was sent to the Wesleyan Theological Institute at London. After finishing his theological course, he was sent out by the British Conference as a missionary to the Mysore country, in India. On the voyage he mastered the grammar of the Canarese language, the dialect of the people to whom he was going to preach; and was enabled, at the expiration of three months after he reached the station, to preach to the natives in their own tongue.

While engaged in his missionary labors, so intense was his application, that his eye-sight failed him, and for four years he was entirely unable to read, and for three more, only occasionally. After his return to England he published his first work, entitled "Mission to Mysore," an octavo volume of upward of five hundred pages, which has been regarded as a valuable contribution to the cause of Christian missions. Subsequently, as his sight was restored, he was stationed from time to time on different London circuits, and afterward at Paris and Boulogne, in France. During his appointment in Paris, the Revolution of 1848 began, and he remained at his post, like a faithful sentinel, all through that excitement. After his term of service expired in Paris, he returned to England, and in the course of a year or two was appointed one of the general secretaries of the Mission House in London.

At the time that a movement originated among the Methodists of Ireland in regard to the destitution of that country, produced by emigration and other causes, and it was resolved that something should be done by way of raising funds for the

purpose of enabling the Conference to establish missions and schools, and to send out Bible-readers throughout the length and breadth of the land, Dr. Arthur was wisely selected, with Rev. Mr. Scott, to visit this country to aid the undertaking. The invitation was accepted, and the following autumn they landed on our shores. The mission was highly successful; and while here Dr. Arthur received the kindest attention, not only from his own, but from other denominations. Since his return to England, he has been acting as one of the secretaries of the Wesleyan Missionary Society.

Besides "The Successful Merchant"- -a very interesting and instructive biography of Mr. Budget Dr. Arthur has published a book, entitled "The Observance of the Sabbath," addressed to Lord Stanley, and containing animadversions on his speech. The work has already passed through many editions. Through the influence of friends it was sent to every member of Parliament, and to all the ministers of the kingdom of Scotland. An article from the pen of Mr. Arthur appeared in the "London Quarterly," which was for a time attributed to Mr. Ruskin, the learned author of a work on architecture and other subjects. From the beginning he has been identified with "The London Young Men's Christian Association," as one of its presidents, and, until his health failed, has been one of its regular lecturers. A popular little book called "Arthur in America," has been published in this country, containing a biography, and several lectures, addresses, etc. "The Tongue of Fire" is also another very valuable publication of Dr. Arthur. It treats of the true power of Christianity, and with very marked ability.

Dr. Arthur is one of the most brilliant and popular preachers of the day. His preaching happily combines logic, and rhetoric, and unction. In personal appearance he is rather under size, with a broad forehead, thinly over-topped with hair, a small keen eye, and benignant look. His manner in the pulpit is highly animated, but his whole style and bearing are eminently chaste, dignified, and attractive.

We received from Dr. Arthur, while here, encouragement to expect a discourse expressly for this work. As it has failed to reach us, probably owing to ill health, we take a part of the conclusion of his "Tongue of Fire," which, with a very slight change in its form, answers to a set discourse. We have seen nothing from his pen that does him better justice; and its weighty suggestions and "words that burn," are eminently befitting the days in which we live.

THE GIFT OF POWER.

"But tarry ye in the city of Jerusalem, until ye be endued with power from on high."— LUKE, χχίν. 49.

In the application of any instrument, no error can be more fatal than one that affects the source of power. To recur to a familiar illustration, any reasoning upon explosive weapons which assumed elasticity to be the source of power, must lead completely astray. If this is to be noted in all things, it is especially to be noted in what affects the regeneration of the world. In merely natural processes, persons proposing to affect the sentiments of mankird, must depend largely on their influence, their