found in the fact that the necessary injustice of eternal punishment is not very easily perceived; that, in fact, it is not understood at all in the ruder stages of social evolution, and not by every individual even in so advanced a society as our own. Some degree of punishment for offenses is felt to be requisite; and it is not observed without considerable reflection that that punishment in order to be just must needs be finite; must needs, if imposed by absolute power, aim at the ultimate reformation of the criminal, not at his ultimate misery. And it takes a far higher degree of mental cultivation to feel this than it takes to feel the injustice of the violent outbursts attributed in the Old Testament to Jehovah. Tradition and custom alone could have prevented Jesus and his disciples from feeling shocked at these; while it was intellectual capacity which was needed to enable them to reject eternal punishment as incompatible with justice. Add to these considerations the very important fact that the conduct conducing to salvation, and avoiding cendemnation in the future state, was supposed to be known to all men beforehand, being fixed by unalterable rules; while the conduct necessary to ensure the terrestrial rewards, and escape the terrestrial penalties of the Old Testament, was not known till the occasion arose; sometimes not till after it had arisen. Thus, Jesus lays down in his teaching both the rules to be observed by human beings if they would obtain the approbation of his Father, and the exact manner in which the violation of those rules will be visited upon them if they fail to repent and obtain forgiveness. But Jehovah only made his rules from time to time, and never announced beforehand what his punishments would be. Who, for instance, could tell what he would do to the Israelites for worshiping the golden calf? who could say whether he would treat gathering sticks on the Sabbath, as to which there was as yet no law, as a capital crime? still more, who could imagine that he would visit the action of a monarch in taking a census of Israel by a pestilence inflicted on the unoffending people? Plainly it was a very rude notion of deity indeed which was satisfied to suppose an arbitrary interposition in all such cases. The God of the New Testament may be more cruel, but he is also more consistent. If I may venture on a homely comparison, I should say that the Jehovah
