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his vice or to his fate hereafter, whether death shall make him better or worse, happier or more miserable.—And as nations advance into enlightenment we find the justice of nature slowly fading out of the theory of law, vengeance giving place to reason, policy, and benevolence. As we rise in knowledge and self-respect, more and more clearly does crime appear social misfortune, more and more forgiving becomes human nature, in the belief that God rules the world, and more and more effort is encouraged to persuade the criminal that the law studies his interest as well as that of other men, and to make his punishment redound to his spiritual good.—In the light of this advancement, we may well prophesy the abolition of the death penalty. But its existence and its summary execution are in plain confirmation of this doctrine, that the justice of reason is the justice of expediency, independent of original desert,—although this expedient may not be in the best method for attaining the desired end.—The justice of nature is the justice of the mob, and the mother of lynch-law; but policy is the monitor of the cool and sapient judge, whose justice is founded on experience and reason.

Coeval with the adoption of the justice of reason and benevolence is the suspicion that God is not so weak that he need punish men either for his protection or his vengeance,—but that his inflictions are the growth of either love or hatred towards men.

And here we shall assert that the pain given of God to men has no absolute relation to the crimes and follies they have committed,—which crimes and follies we shall find to be but a diverting pretext, whereby

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