divine laws open up a noble highway, in which they invite us to walk and make constant progress in attaining the Christian character. But though thus distinctly affirmative in their teachings, of what moral evils are they not the antagonists and do not aim to overcome and destroy? There are none. It matters not whether the evils pertain to an individual, or bear upon society through established institutions, whether made powerful by vicious habits, or by bad laws, whether clung to by depraved passions or selfishness, these laws sweep the whole. Despotism, slavery, intemperance, licentiousness, dishonesty, bigotry, revenge, retaliation, anger, and all other moral evils, are directly opposed by these precepts, and of necessity would cease to exist, if men should submit themselves to the divine commands. The practical adoption of these laws by any individual, must result in his deliverance from such evils. For while we acknowledge that man possesses certain inalienable rights, and that among these," are life, liberty, and the pursuit of happiness," it is evident that these precepts teach him the true method of exerting his rights, so that he may attain culture of soul, and through it, mastery of himself, without which, life has no true aim, liberty is but a word, and happiness unattainable.

Now what is the foundation of these precepts, but that of overcoming evil with good? Do they not virtually affirm, that moral evil has no permanency in itself, that it can and ought to be forsaken, and that justice, righteousness, and benevolence should prevail? Assuredly. And this foundation, this inner principle, is only a transcript of the grand truth upon which the plan of the salvation of the world rests, viz., the destruction of all evil, and the establishment of permanent and endless good.

The same fact appears, when we attain correct views of the nature and object of punishment. Punishment is a necessary instrument, both in the divine government, and in social life. What should be the effect intended to be produced by this instrument? Will any person affirm, in this age, that it is only a terrible expression of cruelty and revenge? Should not its intention be, the reformation of the sinner, the prevention of wrong, and the security of order and virtue? The Christian parent,

one most imbued with the spirit of God, punishes his erring child, in some form or other. But he does so, only to reclaim him from evil, and restore him to virtue. He chastises, not merely to punish, not to gratify revenge, but to carry out the wise yearnings of his love for his son's best interests. And thus punishment is the antagonist of moral evil. Does God punish by this, or some other rule? That he punishes the disobedient, there can be no doubt. The Bible declares it, and history and experience attest it. This is as sure, as that God has affirmed it. But why is this? Is God vindictive and cruel? Surely not. He has no other object than the prevention of evil, and the reformation of the offender. The apostle clearly expresses this view, in the following passage. "Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." The administration of punishment then, rests upon the benevolent intention of overcoming evil with good; for punishment is as truly a good to the sinner, as medicine is to the sick. is given to expel disease from the body; the inflicted to expel moral disease from the soul. the justice, wisdom, and goodness of God, to right direction, it can not fail of working out its mission against evil.

1

The latter former is And, with give it a

If we advance still farther with the subject, we shall find that the triumph of good over evil, is the main fact requisite for all true consolation, and that without it, nothing can satisfy the soul in seasons of severe trial. That consolation is needed at times, the repeated monitions of life's changes give us mournful warning. The affections are often rudely broken by the removal of cherished ones; while, when existence is fading away, the departing soul needs faith and confidence to give it strength, and to enable it to meet its change with hope and courage. These are facts which can not be disguised. The unfoldings of every hour bring them to light. Now, what main idea is necessary in any communication that is able to meet these conditions of

1 Hebrew xii. 11.

humanity? Evidently, the idea that moral and physical evil must yield, and disappear in the presence of endless good. This position is sustained, even in cases of the afflicted and the dying, whose faith is limited and partial. Their fears and sorrows are pacified only by the assurance, that the evil which has fallen upon them as a circle of loved and loving ones, will disappear, and that they shall again be united in a home upon which no shadows of sadness shall ever fall. But where the faith is deeper and broader, has more of the universal spirit of Christianity, more of that divine love which regards the entire race with benignant care, more of yearning affection for the entire human family, the more fully is our position sustained. In this instance, the confidence and consolation grow out of the conviction, that evil is transient, and that good is destined to triumph over all obstacles to its ultimate and universal sway. Destroy the sun of truth from which this light shines; remove, from the cloud, the bow of hope that cheers the soul; let the dread thought seize the mind, that evil is more than an excrescence on the life of humanity, and is so infixed in myriads of beings as neither to be lessened nor removed; let the horrid thought be brought home, that in the future existence, evil will not only be perpetuated, but will as far exceed earthly evil in enormity and duration, as the infinite exceeds the finite, and then, so far from consolation being attainable in seasons of trial, earth would be shrouded in gloom, and half its people would be crushed unto insanity. This result has only been averted by the word of God, which gives the assurance, that every night, however dark and stormy, must have its morning of light and joy. Thence comes faith, which penetrates into the far future, only to be lost in the fruition of that period when evil shall be known no more, and holiness shall reign forever.

Thus we everywhere see the developement of the grand, internal principle of the Restitution, that good must triumph over evil, and that therefore evil is limited in duration, and good, like God, is permament and endless. From its sublime position in the government of the Fathit appears in all precepts of moral action, all righteous reforms, all genuine consolation, and there shows its glorious aims and tendencies, by teaching man that it should 14

er,

VOL. XI.

be his supreme object to lessen evil in himself and others, by the influence of divine truth. And it is making rapid progress under the rule of the Saviour. Not only will it be discovered in benignant triumphs yet to be manifested on earth, but it will go forward to complete demonstration in that era, when, for the human race, evil shall exist no longer; when sin, error, sickness, pain, parting, and death, shall be swallowed up in the glories of the immortal world; when Jesus, the resurrection and the life, shall see his own character reflected in all souls; and when God shall be truly loved by a ransomed universe.

G. W. M.

ART. XI.

The Doctrine of Christ, as exhibited in his Character and Teachings.

WE presume that Christians of all diversities of theological opinions, who believe in the pre-eminent authority of Jesus, will assent to the justice of the affirmation, that any religious doctrine or system not after the great Teacher, must have in it the element of dissolution. If there is no other name given under heaven whereby we must be saved; if man is not permitted to lay other foundation than that which is of Christ Jesus; then no theological or moral instructions, however sanctified by human education, prejudice, authority, or fame, unless their likeness be found in the countenance that reflected the invisible God to man, can be perpetual. They may, indeed, rise and prevail, through periods brief or protracted, and mightily move the minds of men, and promise, perhaps, a wide if not universal dominion. But sooner or later, when the advancing mind can be held in check no longer, the stirring summons of honest inquiry for the truth will be heard, "What is of Christ?" Then will old assumptions be searched out, and the authority of time-honored sentiments be examined anew. Then will opinions be tried so

as by fire. That which is stubble will give evidence of its transientness; that which is permanent will abide.

We esteem it a great privilege to seek, in the character and teachings of Jesus, evidences of our holy faith. We would have the lover of the Saviour, to whatever sect he may belong, study carefully and earnestly that brightest representation of heaven the world ever beheld; following it from the manger at Bethlehem to the mount of the Ascension; observing every deed recorded, noting every expression of thought and feeling, every lesson of doctrine or morals, every temptation, trial, suffering, endurance, conflict and triumph; and, in face of all these, and in a sincerity which would be justified in God's sight, ask the question of his own conscience, "What thinkest thou of Christ ?" We have no fears that such investigation would be otherwise than favorable to the doctrine of impartial and illimitable grace.

When we speak of the plain indications of Universalism in the character and teachings of Jesus, we mean his representations of God and man, including the divine disposal of mankind by that paternal power and guardian interest, which would secure the greatest good of the greatest number.

1. Among the first and most prominent of these indications, we percieve that of his strong and constant faith in God. The world, when Jesus came, was filled with idolatry, and even its highest religion had some of the lowest conceptions of the Deity. Capricious, puerile, terrific and abominable were the gods of the heathen; and the character of the Jewish divine Sovereignty was deeply shaded with the awfulness of the mount that burned with fire and "blackness, and darkness, and tempest." To all such, Jesus announced God as the Father, in whose love he had come to man, and of whose abundant grace he would instruct the world. The Deity, as he represented him, could be approached by all. He was obscured in no metaphysical subtlety, absorbed by no pantheism. He was near to man. Confidence in him was one of the first lessons needed; and most emphatically was it taught by this Messenger of the new covenant. It was an influence such as the world had never known, as it would now know after he should come in this fulness of heaven. This con