maiden was ready for the sacrifice. In silence she was conducted to her canoe, and loud was the wail of lamentation. A breathless silence ensued as the sound of a strange echo came over the waters. And now a louder continuation of the same echo breaks upon the air. A speck is seen upon the waters. The sun has disappeared, and a small canoe is seen rapidly approaching, as if from the very spot where the orb touched the waters. The song increases; and as the fairy-like canoe sweeps mysteriously over the waste, it is now seen to contain a beautiful being, resembling a girl, clothed in a snow-white robe. She is in a standing attitude, her arms are folded, and her eyes are fixed upon the heavens. Her soul absorbed in a song, of which this is the burden:

"I come from the Spirit land, To appease the Great Spirit, To stay the plague,

And to save the life of the beautiful Chippeway."

Onward she came, and her pathway lay directly towards the mighty rapids. With utter astonishment did the Indians look upon this unheard of spectacle, and while they looked they saw the canoe and its spirit voyager pass directly into the foam where it was lost to them for

Ir is a gratifying circumstance, that, notwithstanding great changes in the theological world within the last twenty or thirty years, yet these changes have not invalidated, in the least, the evidences essential to the support of our own holy faith. Strong in its own internal harmonies, and equally strong in the affinity between it and the spiritual faculties of our own nature, it seems destined to be ever unfolding and diffusing, as the light which "shineth more and more unto the perfect day.”

In the earlier days of my ministry, I not unfrequently encountered the blind leaders of the blind, in a sort of guerrilla warfare, whose effort seemed to be to overwhelm me with a multitude of texts, without any effort to show their releThe vancy to the subject, except in sound. learned preacher did the same thing. His creed was his key. It explained the Bible. If he found the word hell, it had one meaning and one locality. And a theological discussion in those days might have reminded one of a scene in a courtroom, where in the eagerness of the parties to secure a victory, a great many witnesses are summoned, of whom only a few know any thing relative to the case in hand.

It will not be deemed strange, if the advocate of a new and unpopular theory should have had recourse to similar means. And, accordingly, the Universalist searched the Scriptures and multiplied his quotations so rapidly and extensively, that the opponent was generally taken by surprise, and in his straitened circumstances, would charge back that we had Universalist Bibles. But the controversy waxing warm and earnest, the opponent was compelled to yield

passage after passage, as affording no proof in the premises, until now, the proof texts are very few, at least with the intelligent. Eminent critics, orthodox in their views according to the popular voice, have abandoned the entire Old Testament. With such leaders, and with the constant pressure of Universalists in the rear, the masses must inevitably advance, and both orthodox and heretic stand on the same ground in reference to the elder Scriptures.

This approaching position furnishes a new stand-point for observation upon the Divine Government, and brings a new element into the controversy, strongly tending to Universalist conclusions. And when we add the fact, that nearly all the passages which are still retained in the service, as affording proof of endless punishment, have been by one or more believers in such punishment, applied to matters pertaining to this life, we feel that the winter of controversy upon this point is almost over and gone, and that we shall soon hear the voice of the turtle in the streets of our beloved Jerusalem, and the spring-time of humanity's hope, give promise of a glorious Summer.

It is a fact to be gratefully remembered, that, while the Universalist has been compelled to change his application of Scripture somewhat, that change has not in the least weakened his main positions. What he once applied to the foundation, he now applies to the superstructure. What he once supposed had reference to a spiritual kingdom hereafter, he now understands as proving the existence of its likeness here; and thus the likeness becomes an evidence of the original, from which it has been daguerreotyped by the pencil of spiritual light.

Indeed, it may be safely assumed, that while the change which investigation has wrought in the theology of our opponents, has immeasurably weakened it and exposed its weakness, removing some of its main pillars,—the change that has gone over Universalism, and Universalist interpretation has only tended to unfold its beauties, its harmonious proportions, and its enduring strength.

The passage of Scripture which we are called upon to investigate at the present time, belongs to a class already referred to. In my younger days, when the main effort of our fathers was to demonstrate the truth of the doctrine of Universal Salvation, I often heard it quoted as one of the proof texts. And the faith of the Universalist was sometimes called the doctrine of the Restitution. But I have seldom known the passage

to be used with such intent, of late years. The reading is: "Whom the heavens must receive until the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."

I think we may safely assume in the beginning of our inquiry, that whatever may be the truth contained in this passage, it was apprehended, at least in some degree, by the prophets. That truth was by them announced. They had spoken it under the inspiration of God. And inasmuch as they did not bring life and immortality to light, but simply announced the coming of the Messiah, by whom such a message was to be proclaimed, it is natural to infer that the "restitntion of all things" has reference to the accomplishment of certain divine purposes in the earth.

I think it is one of the beauties of the Bible, that it exhibits great liberty and latitude of speech, and the same idea is developed in a great variety of forms. And this suggests the importance of the freest exercise of common sense in the interpretation of it. Each writer has his peculiarity, and reveals himself as truly as he unfolds his subject. It must also be considered that two persons seldom use the same word with precisely the same shade of meaning. This is as true of inspired men as of others, since it is admitted that inspiration suggests the truth for which education supplies the form. There are different operations, but the same spirit. The language of St. Paul was bold and vigorousthat of St. John was the logic of the affections. Yet they were the disciples of the same school, appointed to the same ministry, and preached substantially the same doctrines.

From the very nature of the case, we should also expect great diversity of administration among the apostles, growing out of local questions and circumstances; but we should be disappointed if we did not find them all teaching essentially the same principles - announcing them directly, or suggesting them in terms unequivocal, and therefore not easily misapprehended. Accordingly, on a careful perusal of their writings, we trace under various forms and figures of speech, the unity of the spirit of those truths, wherein the glorious future is revealed, and the present made blessed. If this be so, the doctrine of the "restitution of all things," though the phrase occur nowhere else, may be as clearly unfolded, by other writers as by St. Peter. Let us see.

The historian informs us that Peter and John

went up into the temple at the hour of prayer, and saw a lame man laid at the gate of the temple, that he might solicit charity from those that went up to worship. He applied to these Christians; but they had not silver or gold to bestow upon him. As if to show that our highest blessings do not come through such forms, they commanded him in the name of Jesus to rise up and walk. He obeyed the call, and went with them into the temple walking and leaping and praising God. This greatly astonished the people, and Peter seizing the favorable moment, began to preach Jesus, and to charge the Jews with having denied and killed the Prince of Life, and to assure them that God had turned their malice into a blessing, by raising Jesus from the dead, and constituting him the medium through which this man was made to walk. He admits to them that they had committed their great sin through ignorance as to the part they were really acting in the drama; for they had been the instruments whereby the prophetic testimony concerning the death of Christ, had been fulfilled. And as though he would have them understand the doctrine that "where sin abounded grace would much more abound," he exhorts them to a hearty repentance, that they may be among the earliest recipients of divine grace, and lead the way in heralding the times of the restitution.

His language, with what I deem a slight, but necessary alteration, runs thus: "Repent ye, therefore, and be converted, that your sins may be blotted out, that the times of refreshing may come from the presence of the Lord. And he shall send (or manifest) Jesus Christ which before (by the prophets) was preached unto you: Whom the heavens must receive (retain) until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."

Webster defines the phrase "restitution of all things," to mean "the putting the world in a holy and happy state;" and certainly it will not be difficult to show that the prophets anticipated such an issue from the coming of the Messiah. Moses declared that unto Shiloh, the peace-maker, should the gathering of the people be; meaning thereby that his word should be the law of his kingdom, and his subjects should hear him in all things. Jesus probably taught the same thing, when he said, “And I, if I be lifted up from the earth will draw all men unto me." He thus became the central sun of the spiritual heavens the light, the life, and strength of all.

His mission was the burden of much prophecy; and the opening of his ministry confirmed all that had been predicted. Immediately after his temptation, he began to gather a company of disciples, and to demonstrate before their eyes the truth of his Messiahship, by wonderfully healing all manner of disease. This kind of evidence presents itself frequently from the commencement to the close of his ministry. And ere he ascended to his Father and their Father, he gave to his disciples a final commission to preach the Gospel to every creature, and to confirm the word with such signs as he had given them in healing the sick. The day of Pentecost to which our subject bears intimate relation, was not only the occasion of a great gathering of the people, but of the manifestation of unparalleled wonders-all in fulfillment of prophecy, and for the hastening of the time of the restitution.

Devout men out of every nation under heaven, were dwelling at Jerusalem; and yet when the Holy Ghost filled the hearts of those humble and probably uneducated Galileans, they spoke in language which all could understand. An intimation (perhaps intended) that the Gospel is adapted to man universally, and appreciable by the humblest capacity. When the multitude, amazed at such a display, inquired the meaning, or suggested that it resulted from the inspiration of wine, Peter repelled the insinuation, and then showed that what they had heard, was but the fulfillment of the prophecy of Joel. In the progress of his address, referring to the death, and asserting the resurrection of Christ, he quotes also from David, to confirm his testimony. His words had the effect to quicken their consciences. They saw that their guilt had been the mournful theme of prophecy, and the present circumstances overwhelmed them with such evidences of its turpitude, that they cried out, "Men and brethren, what shall we do?" St. Peter, perceiving their hearts were moved, promptly replied-" Repent, and be baptized for the remission of your sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and your children, &c."

Such was the burden of apostolic preaching on that occasion, and it will be seen that it very strongly resembles the effort of the same preacher, on the occasion which immediately followed, and with which our subject stands intimately connected. Perhaps it was another audience— or, it may be, a mingling of those who had heard before, with new inquirers; but at all events it was similar in its character and needs. And

now I will suggest, that "the restitution of all things," was clearly implied in the first sermon, and in my own judgment, quite as fully explained, as in the passage which forms the general theme of the present labor.

In quoting from David, (Acts ii. 34) Peter represents him as saying, "The Lord said unto my Lord, sit thou on my right hand, until I make thy foes thy footstool." With these agree the words of Paul: "He must reign till he hath put all enemies under his feet. All things shall be subdued unto him." This is the restitution of all things to order, to spiritual beauty and divine harmony. The right hand signifies the place of dignity. St. Mark thus closes his narrative: "So then, after the Lord had spoken unto them, he was received up into heaven, and sat upon the right hand of God. And they (the apostles) went forth and preached every where, the Lord working with them, and confirming the word with signs following." St. Paul to the Hebrews, says, "Christ hath an unchangeable priesthood," (not interrupted by his death,) "that he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them."

Without further reference to the Scriptures upon this point, it seems to be established, that the ministry of Jesus personally begun by him, and continued by the apostles, with whom he promised to be unto the end of the world, is still his chosen instrumentality for carrying on and completing the work of the restitution. "Ye which have followed me," said the Savior in answer to Peter, "in the regeneration," (i. e., while the work is progressing) "shall sit on twelve thrones, judging the twelve tribes of Israel." This was to take place when he should sit on the throne of his glory, or when he should be seen coming in the clouds of heaven with power and great glory. These manifestations though they may have had reference to special, remarkable occasions, most evidently covered the whole sweep of the mediatorial reign.

We may now turn to our principal Scripture once more. So far we have allowed the impression to remain, that the word "until" limits the word "receive;" and the idea thus obtained is, that Jesus was to remain in the heavens only till the restitution should be accomplished. And what then? But if we use the word "heavens" to signify the same as the phrase "right hand,” and this, to mean dignity, authority, &c., then the statement would be substantially thus 14 VOL. XX.

—And he shall send Jesus Christ which before was preached unto you, as one whom you should hear in all things, who must reign on his mediatorial throne, till all enemies are subdued, till all things are restored to order and purity. The closing words of the chapter confirm this general idea: "Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning every one of you away from his iniquities."

Yet another view, perhaps quite as plausible, offers itself. If the phrase, "he shall send Jesus," signifies the manifestation of Jesus by the Gospel, then the word "until" may limit this phrase; and what follows previous to the word "restitution," may be considered parenthetical. We may express the thought somewhat in this way-Jesus was preached to you by the prophets, and God shall continue to send him in the Gospel, until the times of the restitution of all things-a consummation announced by his holy prophets since the world began.

And now, in conclusion, let it be understood, that the prophets described the reign of the Messiah as resulting in the establishment of universal peace-harmonizing the most discordant natures, and healing the most obstinate diseases. These predictions were all fulfilled. Jesus gave sight to the blind, hearing to the deaf, speech to the dumb, feet to the lame, reason to the lunatic, health to the sick, and life to the dead. All this he did, both in the physical and in the spiritual sense. And what he did in person, by a word or a touch, he is still doing in many respects by his religion. His miracles were prophecies, to be fulfilled in an age of true Christian benevolence. The hospitals and asylums, which promise to supply, ere long, a home for all classes of the unfortunate, to be conducted by those who, like the Master, can have compassion on them that are out of the way, would indeed be miracles to those who were strangers to the blessedness of the Gospel.

Those who once were supposed to be possessed of devils, are often restored by kindness; the deaf and dumb are educated to usefulness; the blind are made to feel the truth; the poor, a generation never to become extinct, have promise of better days; the prisoner finds unexpected welcome in the world he had abused, and even the idiot opens his dull eye upon beauties which never before wakened in his shadowy soul one intelligent thought. God be thanked. We stand upon the threshold of a sublime glory, whose kindling radiance shall fill the world with

For ah it was my native shore,

The dearest spot on earth,
And I perhaps should see no more
The land that gave me birth.

How could I hid a last good by,
How could I think to part,
Without a tear-drop in my eye,
Or sorrow at my heart?

For memory to my mind portrayed
The scenes of by-gone years ;
The smiles, the joys she all displayed,
But yet concealed the tears.

I sat upon my father's knee,
I found myself carest;
While thus absorb'd, how could I see
The cold earth on his breast?

I felt a mother's warm embrace,
I heard her voice of love,
And quite forgot her resting place
Was with the blest above.

A sister, brother took my hand,
We sported full of glee,

O where was there a brighter band,
A happier troop than we?

They too are gone; but when the tho't
Came rushing on my brain,

That sad event was quite forgot,-
I was a boy again.

And then my busy mind went through
Each interval of time,

Till I had bid my home adieu,
And sought a foreign clime.

NEAR the window in a cottage parlor, supported by pillows, in her large arm-chair, sat Rosamond Clavers. Her dark hair was brushed back from a face of classic beauty, and her long lashes drooped over eyes of radiant beaming hazel. Rosamond was surpassingly beautiful, intellectually beautiful; but she was a hopeless, despairing invalid, with no holy faith to light the darkened pathway of her sunless life, no trust in God to brighten the gloom of her overshadowed soul.

Two years had passed since she had been out in the green fields--two years of intense physical suffering and dreary isolation. Bravely she bore that suffering, and smiled calmly at her pain; but all the dark passions of her nature would burst from her weak control, when others, more favored than herself, would trip gaily past the windows, or dance down the garden walk, where she was scarce permitted to tread.

Discontented and peevish she lived, giving no pleasure to others, and making herself miserable by her continual murmuring. Her mother, her only friend and relative, had prayed for the life of her last child, that her poor, misguided Rosamond, might be spared to her. Ay, more, she had prayed for her soul's life, and though no change had come over the wretched girl, she prayed on, hoping and trusting. Blessed with Christian faith and holy trust, she had seen the husband of her youth borne away to the tomb, and one by one, four beautiful children had followed him.