have a true faith, and yet doubt whether in the practice of that which the Gospel requires, we shall be admitted to the possession of that which it promises ? I believe also that this hope is. essential to the child of God, and inseparable from a state of grace. I can also hardly imagine that it can even be subdued in the true believer by any fear that may arise to oppose it. I am persuaded at least, that such a fear would be of itself a grievous sin, for which remission could not be obtained, except by particular and earnest supplication of the Father of mercies; and this too with deep and heartfelt contrition.

I do not exactly apply the same remark to an absolute hope. This I admit is often foolish and rash. In fact, it is undeniably so when we assure ourselves of eternal felicity without having fulfilled the conditions upon which the Gospel permits us to hope for it; or even without an examination whether we have so fulfilled them. Such a hope is vain, foolish and absurd; it is even pernicious; and nothing can interpose more serious obstacles in the way of our salvation. But this is on the one hand very useful and very salutary; and on the other, well founded and judicious, when it springs from a clear and certain conviction that we have done what God requires of those for whom he has prepared the

a

kingdom of his glory. And as what God requires is a lively faith and a sincere repentance, we may assure ourselves of possessing this eternal benefit, when we realize such a faith and such a hope. It is certain also that we may remark this assurance in the greater part of those whose piety has been at all eminent; at least it is apparent in the most illustrious saints of whom the Scriptures speak. Thus St. Paul informs us of the patriarchs — “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and confessed. that they were strangers and pilgrims on the earth ; for they that say such things, declare plainly that they seek a country; and truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned: but now they desire a better country, that is, a heavenly." Jacob in particular expired pronouncing these words, “ I have waited for thy salvation, O LORD.” Job expresses the same sentiment; 6. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth ; and though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and

shall bekold, and not another.” David had the same hope ; “ I have set the LORD always

mine eyes

before me: because he is at my right hand, 1 shall not be moved. Therefore my heart is glad and my glory rejoiceth : my flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness.” But nothing can be more emphatic than the language of St. Paul ;

“ I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Henceforth there is laid up for me a crown of righteousness, which the LORD, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” (2 Tim. i. 12, iv. 8.)

Need we then be astonished that these saints should thus express themselves? Those indeed who had spent a large part of their lives in denouncing this assurance, and who in their writings had treated it as a vain presumption, have spoken a very different language upon the bed of death. We know what Cardinal Bellarmine has written on this subject in his controversial works. The following, however, are the senti

ments attributed to him by Fuligatus his biographer, chap. 37,--"We see evidently in him, that perfect love had so cast out all fear from his soul, that he was assured of his salvation." The language of Sansedoni is to the same effect;

6 His hope was so lively, that he was often heard to say, he desired to go to his house,' by which he signified paradise. And on another occasion he said to me with great confidence, “We go to paradise:' doubtless from the abundant assurance of his heart his mouth thus spake.” From which it appears, that the Church of Rome wrongfully condemns this absolute hope, as she generally does. Nothing, on the contrary, is more becoming to the children of God than this sentiment.

But it may be inquired, Is it not possible that they may be safe and yet not realize all this assurance of hope? Is it not possible they may have some apprehensions of death, and yet be God's dear children? I answer, it is very possible that a Christian, truly converted and renovated, may not be sufficiently informed of the characteristics of renovation, and may therefore regard certain defects not incompatible with this state as certain evidences of a state of sin, and of spiritual death. It is very possible on the other hand, that this renewal of the mind may be so imperfect and feeble, that it will be difficult to know its sincerity and truth. Its characteristics may be so obscure, so dim, so indistinct, as that scarcely to him shall they be perceptible. Under such circumstances he will suppose there is no ground for the assurance of hope. There will be a state of oscillation between hope and fear. He will not indeed doubt the mercy of God: such a doubt would be criminal and inadmissible: but he

may doubt whether his heart be right toward God: he may apprehend whether the good emotions excited therein may not merely be the effect of self-love, and by no means the fruit of the Spirit of God. Such apprehensions are very ordinary, and there is sometimes more to hope for those who suffer them, than for those who are exempt from them.

Notwithstanding, I am persuaded of three things; the first is, that if the Christian has not this assurance, it is his own fault; for if he has not been sufficiently instructed in the marks of a true conversion, it results from his negligence; it being his bounden duty to learn these important things of which he is ignorant. And if his conversion is imperfect, is he not culpable in not having labored still further to have promoted it? Thus, strictly speaking, it is our duty to hope, and it is our fault to fear.