sands in all denominations are beginning to see, that Christianity teaches them to cherish love for all men, without regard to creeds or difference of opinion. So far is this spirit prevail. ing, that the extent of final salvation is being constantly enlarged. Contrary to former notions, nothing is more common than to find many members of each individual sect, who believe that salvation will embrace multitudes in all sects. The number of persons whom it is supposed will be saved, is immensely increas ing, showing that love in the soul is reaching farther and farther in its views of God's grace and mercy.

Besides, old opinions are altering. Their rougher edges are being worn off. Creeds are being constantly modified, to meet the demands of the growing liberalism of the age. People do not now wish to hear the terrors of infinite wrath. They are not satisfied with such erroneous exhibitions of the character of the Father. Under the progress of the spirit of love, the better powers of the soul are being brought into action. These demand higher and holier themes, more lofty motives, and more tender and subduing appeals, than mere terrors derived from mistaken descriptions of God's character. Besides, the number of those who believe in the final salvation of the whole race, is constantly receiving accessions. If it could be known how many there are in the various sects, who secretly believe this glorious doctrine, it would startle community. There are more than we imagine. Now, in all this, we see the progress of benevolent spirit. More men are em. braced in the affections which Christianity culti vates, than formerly. What is this increased

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love, but a ray from the central truth that God is love, and loveth all, and has instituted means in Christ to redeem all; therefore whom God loves, men should love? It can have no other origin. This is the fountain from whence it springs.

Look then at all the facts to which we have referred. What leading, general truth do we discover in them? Clearly this that the Christian-reform movement and spirit, founded as they are in benevolence and good will, have extended their regards to class after class of the race, with untiring efforts for their elevation, improvement, and reformation. These are the aims of the benevolent movements of the day. And they prove, as they increase in extent and power, that they are centralizing in the great truth of the universal brotherhood of man.This is their inevitable tendency. To this, in the Providence of God, they must come. It is equally evident, that this benevolent spirit is the fruit of Christian principle, and, though it may not be suspected by many who are exercised by it, is the growth of Christian truth.

Hence, as the tendency of every philanthropic and benevolent action is toward the universal brotherhood of man; and as this tendency is the result of Christian principle, and teaches men to do good to all; and as, in so doing, men become imitators of God as dear children ; it follows that God loves all his children, and by truth, by punishment, by moral influences, is laboring for their elevation, their growth in holiness, and their ultimate redemption from every evil. For if we love all men, it is evident that, by so doing, we can not be the imitators of God, unless he loves all. And if he

loves all men for their good, it shows that his purpose, will, and pleasure, in suffering the Savior to be lifted up from the earth on the cross, are united in enabling Jesus to attract all men to his rule and reign. A moral argument could not be clearer than this, nor proceed more directly to its ultimate conclusion. And that conclusion is more glorious and sublime, from the fact, that it vindicates the character of God and consults the endless good of the whole human family.

Out of this subject, I deduce my view of the perfect Christian. He is one who believes that God loves all, and who, making that truth the foundation of his conduct, himself loves all, and spends his life in goodness. His virtue gives him constant enjoyment. His faith cheers his hours of bereavement and sorrow; and when death comes, fills the dark valley with glorious light, and enables him to sing in triumph, "O Death! where is thy sting? O Grave! where is thy victory ?"

SERMON VII.

CHANGE AFTER DEATH.

"Follow peace with all men, and holiness, without which no man shall see the Lord." (Heb. 12: 14.)

The leading principle which distinguishes the Restitution from all other systems of doctrine, is, that at some future period in the divine government, sin, error, and mortality shall cease, and the race be fitted for immortality and felicity. In the midst of its accompanying sentiments; of its views of the unity of God; of the Messiahship of the Savior; of the inspiration of the Scriptures; of the resurrection of the dead; of regeneration, new birth, repentance, and forgiveness; of rewards and punishments; and of sound ethics; it is this prominent fact which commands the attention of other sects, and gives rise to the principal objections which have been urged against the doctrine as a subject of divine Revelation.

Among these objections, is one which demands earnest and careful thought, not only on account of its important bearing upon the question of religious truth, but also for the instruction which its consideration will afford. The objection, in brief, is, that as multitudes die without the knowledge of truth; die in sin; die impenitent; and, as there is no change after death,so they can not be

come holy, and, consequently, can not enter into heaven, unless they do so in their sins; and if they do so, heaven can afford them no happiness, because the elements of misery will remain in their souls. We as firmly believe, as any sect, that without holiness no person can enjoy immortal felicity. The questions are, Can not this holiness be obtained beyond this life? Is there no change after death? We will attempt to answer these queries, by tracing their negative and af firmative aspects.

Be it remembered, that those who discard the Restitution, do so on the ground that there is absolutely No change after death. This position precludes the idea of change of any kind, immediately after man's departure out of this life. For if those who advance this objection, contend for any change of mental and moral character at death, they virtually abandon this position, and open the way for the ignorant and sinful to become enlightened and virtuous in the renovating airs of immortality. We, therefore, take the objection in its naked form, just as it is presented to the view of the believer in the impartial grace of God.

The first consideration we advance, in regard to the idea of no change after death, is, that it involves conclusions which no person can believe, no person does believe; and is, therefore, false, both in its premises and results. To prove this fact, you are invited to consider what man has been, and what he is.

History shows that man has been a mutable, sinful being; the child of strong impulses and rude passions; sometimes a king-then a slave; sometimes mad with ambition-then crushed beneath the iron heels of despotism; sometimes