[p. 485.] 5. Human Depravity. Ans: That a man is depraved to day, is no evidence he will be to-morrow, for nothing is more common than for the most wicked to repent and reform. It was man's depravity that made him need a Savior. Surely that which called for a Savior, cannot prevent a Savior from fulfilling the work he came to do.-[p. 486.] 6. The nature of the Divine Law. Ans: The divine law with its rewards and its punishments, was established solely for the good of those over whom it is exercised. How can it then possibly inflict everlasting evil upon them?-[p. 505.] 7. The Atonement. Ans: The Atonement was not made to reconcile God to man, but man to God. It was made for all men. And unless God and Christ have engaged in such a work in vain, it will finally result in bringing the entire human race into reconciliation with their heavenly Father, and to the joys of immortal life.-[p. 536.] 8. The moral turpitude of sin. Ans: Man's sinfulness cannot be measured by the perfec tions of Jehovah. This would be testing the finite by the infinite. The effect cannot exceed the cause. Man is finite, and his deeds of every description, must be finite also, in all their influences and results. As sin is finite, its punishment must necessarily be finite, or limited.—[p. 566.] 9. Endless punishment is not opposed to the moral attributes of God. Ans: This is but the second argument re-vamped in a negative form. There is not a moral attribute of Jehovah, which does not arise up in everlasting opposition to such a punishment. Even his Justice pronounces an infinite condemnation upon it.-[p. 568.] 10. Human Probation. Ans: Man is always on probation in regard to much that gives him happiness. But his final destiny-his endless state-has never been made to depend upon his deeds at any particular period of his existence.-[p. 570.] 11. The common opinion of mankind. Ans: This affords not the slighest criterion of judging of the truth of doctrines. If we are bound by its decisions, every Protestant sect would be compelled to go back to Popery, and all Christendom turn to heathenism.-[p. 600.] 12. Conditionality of salvation. Ans: As God has connected conditions with salvation, he will interpose no obstacle to prevent his creatures complying with them, either in this world or the next. With that privilege ever before them, all men will, in process of time, comply with every stipulated condition and be happy.-[p. 623.].— 13. Contrast between the righteous and the wicked. Ans: The scriptures and experience, unite to teach there must necessarily be a contrast between the condition of the righteous and the wicked, so long as men continue to be wicked. But this furnishes no possible evidence that any will be wicked and miserable forever. [p. 626 ] 14. A future general judgment. Ans: Not a passage introduced by Elder Holmes, proves that the Judg ment to be executed by Christ, is to take place at a particular day in the future world. I showed by the most positive testimony,

that Christ came into this world to Judgment, and that his judg ment or reign, commenced at the setting up of his Mediatorial Kingdom, and will continue, in this world and the next, until all men are brought to the knowledge and enjoyment of the truth.[p. 629.] 15. The final condition of the sinner. Ans. The scriptures never describe punishment as the FINAL condition of a human being. But the condition in which St. Paul leaves all men, and the last account the Bible furnishes of their state, is described as one in which they are made fit for the residence of the Creator-"God becomes all in all-[p. 697.] 16. Meaning of the terms everlasting, forever, elc. Ans: Aionion and aionios, from which these words are translated, primarily signify indefinite and not endless duration. When applied to any thing which of itself is endless, as God and his attributes, their meaning is strictly, time without end. But when they are connected with punishment, pain, fire, or anything temporary in its nature, they signify limited time -[p. 742.]

I will not ask an intelligent public whether these arguments furnish the description or the amount of evidence, which we have seen is necessary to establish in any well balanced mind, a doctrine so improbable and unreasonable as that of endless punishment.— But I will inquire whether there is in this long catalogue, a single argument, which, when properly weighed, and seen in all its bearings, its premises and its conclusions, affords the first reason for the adoption of such a sentiment? In the examination I have made of these arguments, I have endeavored to give them all the weight they could demand, and trust I have exhibited in a satisfactory manner, their vital defects.

I have not only shown that the evidences by which my friend would sustain the affirmative of this question, are unsound and unsatisfactory, but I have in addition, introduced nineteen Negative Arguments, all going to prove the fallacy of the doctrine of eternal wretchedness." I have proved-1. That the doctrine of Endless Punishment is not found in the Old Testament-nor, in fact, is it in the New.-[See p. 463.] 2. That it is opposed to Reason.-[p. 465.] 3. That it is of Heathen origin. [p. 493.] 4. That it violates that Natural sense of Justice which God has implanted within us. [p. 514.] 5. That it violates the fundamental law in God's government, which declares that men shall be punished according to their deeds.-[p. 515.] 6. That it destroys the certainty of the administration of Rewards and Punishments[p 516] 7. That it presents the character of God in an abhorrent light.-[p. 517.] 8. That its tendency is to harden the hearts of its practical believers.-[p. 545.] 9. That it destroys the Parental nature of God.-[p. 547.] 10. That it repre...

*Instead of reiterating the details of these arguments, I give the page where the reader can find them in full.

sents him as violating in his own proceedings, the moral principles he has enjoined on man -[p. 573] 11. That it charges him with needlessly perpetuating sin and misery.-[574.] 12. That it makes him dependent on man for the accomplishment of his purposes.-[p. 603.] 13. That it dishonors God, and disgraces Christ-[p. 605.] 14. That it is never recognized in the doctrines of the Patriarchs, Prophets, Apostles, Saints and Righteous men, whose history is contained in the Bible.--[p. 606.] 15. That it consigns nine-tenths of mankind to endless sin and woe. -[p. 634.] 16. That it sends vast multitudes of the best moral men-statesman, philosophers, poets, philanthropists, the learned, the wise, the good-whose only alleged fault is they cannot adopt certain articles of faith now denominated orthodox, to endless agonies and the companionship of infernal spirits.-[p. 636.] 17. That it reduces religion to a matter of selfish and sordid calculation.-[p. 637.1 18. That it destroys the peace of those believers who seek to realize its terrible nature, and leads to insanity and suicide.-[p. 713.] 19. That its falsity is proved by a large mass of corroborative facts.-[p. 763.]

I think it will be evident to the minds of those unbiassed by predjudice, that each one of these Negative Arguments, is sufficient to disprove the eternity of punishment. But when the whole mass is weighed in the scales of enlightened and mature judgment, it must present an insurmountable obstacle to the belief of that sentiment, in every individual who is not blinded by bigotry, or enslaved by catechisms and creeds.

The most important of the scripture passages which have been introduced in support of the affirmative of this question, have received my candid and earnest consideration. I trust I have shown that when interpreted on correct philological principles, and understood according to their true common sense import, and their scripture usage, they contain no evidence that the writers of the Bible ever intended to inculcate such a sentiment as eternal suffering. This conviction is greatly strengthened by the fact that the interpretation for which my opponent has contended, arrays these passages in a direct and blank opposition to God's character, desire, intention and will-to the mission of Christ, and the whole spirit of his gospel-and to a large class of the most literal, emphatic and positive declarations of the Bible. It is well known that the advocates of endless punishment, rest their scripture argument almost wholly on those passages where forever, eternal, and everlasting [translated from aionion, etc.] occur. Take these words from the Bible, in the cases where they are applied to punishment, and the whole scriptural ground would be instantly abandoned. There would be no passages left, in which they would have the slightest confidence. In my examination of these words, I have shown that in no sense, can a meaning of strict endlessness be drawn from them, when they represent the duration

of punishment. Indeed, the idea of building up a doctrine so appalling and monstrous in its nature and consequences--so in opposition to God's goodness and holiness, and the purest and best desires of men or angels-on a strained and controverted construction of one or two exceedingly indefinite words, occurring in a few isolated passages-the idea that Jehovah would have revealed such a doctrine in a manner so blind, indefinite and uncertain-is a supposition most unreasonable. To one who never before heard of that doctrine, an attempt to charge it to God, on evidence so hard to be got at, so far-fetched, and when obtained, so slender and uncertain, would be viewed as presumptive as it was abortive! Had the Creator designed to reveal a sentiment so terrible, he would have caused it to be enstamped on every page in the Bible, in words too plain or positive to admit of doubt or dispute. If the Heavenly Parent had exposed his children to a doom of endless agony, he would not have left a knowledge of it to be obtained only by far-fetched inference, drawn from words of varying and uncertain meaning; but would have written its awful truth, and recorded his solemn warning, in letters of living fire all over the heavens!!

I tell my friend plainly, and all who sympatize with him, that the doctrine of eternal tortures, which he has so strenuously advocated, is a blasphemous imputation on the wisdom and goodness of God--a libel on the Savior of the world, and a disgrace to Christianity. It violates reason, contradicts the scriptures, and is utterly repugnant to all the purest and holiest feelings of the christian heart. No true Christian can love it. To all souls influenced in the slightest manner by the spirit of Christ, it is horrid and loathsome to the last degree. It has no connection with Christianity; but is the legitimate offspring of heathenism.Through the fears which its terriffic nature is calculated to excite in unenlightened minds, it has become imbedded deeper and stronger in the public belief, than kindred errors which were generated in the same source, but have long since passed away. Nursed by superstition-strengthened and upheld by ignorance-it has been enabled to perpetuate its dark features down to our own day!But it must pass away! Its faithful sentinels superstition and ignorance, which have so watchfully guarded it in ages past, are themselves disappearing under the onward progress of truth.Aside from these, it has none of the elements of perpetuity. Without their friendly aid it cannot stand an hour. The shades of night no more surely recede before the increasing dawn of morning, than must this product of a dark age, sink into its merited and native oblivion, as the bright rays of the "sun of righteousness" illuminate the minds and purify the hearts of the children of men.— Already do we behold the unerring indications of a speedy dis

'See p. 667.

solution. Most of those clergymen who are its professed believers, fear to advocate it in public, or scarcely to mention it in their ministrations. And those who reluctantly step forth as its defenders, are ashamed of its odious features as formerly held, and continually seeking to conceal them from the people, by paint and tinsel, by equivocation and sopistry! I make no pretensions to the vision of a seer, but I desire to leave on record this prediction-That before two generatious shall have succeed the present, it will become a matter of as great surprise throughout all sects in Christendom, that people could ever have believed in Endless Punishment, as it now is that a belief in witches, fairies, and hobgoblins was so prevalent a century ago. Yes! it must go down! It is doomed! "Ichabod is inscribed upon it. And let it go down!! Who will bewail its departure-who lament its loss?-In its place shall arise the fair fabric of Truth-beautiful in all its proportions-and blazing with the glory of God and the Lamb! Let it go down! It shall be replaced by purer and better principles of action. Under the teachings of the Gospel, men will be brought to that high standard of perfection, where they will love God and keep his commandments, not through fear of hell; but through the promptings of gratitude, filial respect, holy reverence, and a love of virtue for virtue's sake?

So far from any revelation of endless punishment having been made by God, his Inspired Word contradicts it, as we have seen, in the most positive manner, and establishes beyond doubt the final salvation of all men. I have shown in this discussion, by positive scripture declarations--1. That God has Promised to save all men.-(Gen. xxvi. 3, 4.-Ps. lxxxvi. 9.) 2. He has Purposed to save all men.-(Eph. i. 9, 10.) 3. He has Willed to save all men. —(Eph. i. 9, 10.) 4. He has pledged his Oath to save all men.— (Isa. xlv. 23, 24.) 5. He has proclaimed a time of the Restitution of all things, by the mouth of all his holy prophets since the world began. (Acts iii. 20, 21.) 6. He has sent his Son to save all men.-(1 John iv. 14.) 7. Jesus tasted death for all.-(2 Cor. v. 15.) 8. He gave himself a ransom for all.-(1 Tim. ii. 6.) 9. He became a propitiation for the sins of the whole world.(1 John ii. 2.) 10. Every knee shall bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.-(Phil. ii. 9, 10.) 11. All shall be made alive in Christ.--(1 Cor. xv. 22.) 12. All who are in Christ shall become new creatures. --(2 Cor. v. 17.) 13. God has declared he will not retain his anger forever, because he delighteth in mercy.-(Micah_vii. 18.) 14. He has declared he will not contend forever.-(Isa. lvii. 16.) 15. That he will not cast off forever, but will have compassion, according to the multitude of his mercies.--(Lam. iii. 31, 32.) 16. Sin and all the works of the devil, are to be destroyed.(1 John iii. 8.) 17. The devil himself, is to be annihilated.--(Heb. ii. 14.) 18 Tears are to be wiped from off all faces.--(Isa. xxv, .8.)