for other words in the text declare that he was tormented. I have no doubt but the corresponding Hebrew word will mean the same thing in the place. But the case is not so with regard to the word Gehenna, for that in the New Testament, invariably means a place of unending misery. Into that I will not go now; but, when we come to that stage of the argument, if I cannot prove the endless misery of those who reject grace through Christ, I never will attempt to preach again. I have no more fear on that matter, that I could clearly prove it to any court and jury, entirely ignorant of any teachings of the holy scriptures, on the evidence I could bring, than on any other single question that can be conceived. We have not arrived at that yet; that is our great battle ground; we shall get there by-and-by. Yes, the Saviour meant something when he drew a distinction between those that were to be damned and those that were to be saved.

My opponent quotes this, "Weeping may endure for a night, but joy cometh in the morning." This is a mistake of his, he takes children's meat and gives it to the dogs; he confounds two classes whom God keeps apart, as widely separated as day and night; the righteous and the wicked, believers and unbelievers, friends of God and enemies of God. He brings them all together, and deals out God's promises to those who have no taste for them. He says to those who love and serve Him, that though dark clouds may gather around them, still the glorious beams of His gracious promise will penetrate to their souls. But of the wicked he says, "They shall be clothed with shame," and "in His hand is a cup; it is full of mixture, and He poureth out of the same; but the dregs thereof all the wicked of the earth will wring them out, and drink them." There is the difference which the Divine Word itself draws between the two classes of human beings, and this differ

ence all the sophistries of my learned opponent will never be able to obliterate. "God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish but have everlasting life-but he that believeth not is condemned." "He that believeth on the Son hath everlasting life, and he that believeth not on the Son shall not see life; but the wrath of God abideth on him." He that believeth on the Son hath life, but the wrath of God, not cometh, but abideth, remaineth on him that does not believe in Jesus.

This is the distinction my brother does not see, plainly, as, to my eyes, it is kept by God from the first chapter of Genesis to the last of Revelation ;-the promises of God were all made to the believers, not to those who rejected Christ, and scoffed at his mercy and love. Again; my brother says, "If God knew they would be lost, why did He make man?" This I have explained as well as I can; I cannot do it any better. Men were invited to the very highest possible enjoyment; to this it was necessary to give them moral agency, freedom to act well or ill-they have made their choice; I cannot explain this any better. My brother asks how the devil could be more cruel; I thought of the apostle's words, "Nay, but oh man! who art thou that repliest against God? Shall the thing formed say to him that formed it,' Why hast thou made me thus ?' Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? What if God, willing to show his wrath, and to make His power known, endured with much long-suffering the vessels of wrath, fitted to destruction.” It is astonishing how Universalism clashes with all God's truth, with revelation, with inspiration.

Again, my brother deals with our sympathy, he asks us whether we have sat down and thought if our children

would be lost. But, I ask, what has sympathy to do with the question? He arraigns my God for simply allowing me to do as I please. He has told me that road leads to hell, that to heaven; He has given me an intelligent mind, and then, if I will go to hell, God is a tyrant, because, after all the motives to a right choice which He has set before me, I please to choose wrongly! No, no, it is not so, fellow sinner. You have the choice; you may say the door of heaven is wide open thrown by the blood of the Son of God; the voice from Calvary's cross sounds in your ears, inviting all of you to go, by the cross, to heaven-but, if you will not, you must perish-you must perish! My opponent asked last night, if God's plan of mercy failed in getting us to heaven, could we not say that God cannot force us to hell; (I give it with qualification, which it needs.) God cannot force intelligent minds to enjoyment; that I grant; but He can to the reverse. To illustrate the State government cannot force citizens to virtuous courses, but it can force them to prison, to the gallows. And so, if men will break the silken cord of God's mercy-then, the strong chain of Omnipotence binds them to His bar.

I wish to give you, in closing, my third reason why I cannot be a Universalist. I cannot be a Universalist, because my being so would require me to do away, or deny, all that class of sacred texts that represent a limited time in which the sinner may reach God and find heaven. My brother told us we could reform our character in time indefinite; but there is a class of texts which seem to show a limited time to seek God. Thus we read: "These things hast thou done and I kept silence; thou thoughtest that I was altogether such a one as thyself, but I will reprove thee and set thee in order before thine eyes. Now, consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver." Again, in Ezekiel 13: 22, "Because

with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life." Again, Isaiah 55: 6, "Seek ye the Lord while he may be found, call upon him while he is near." Again, 2 Corinth. 6: 2, "Behold, now is the accepted time; behold, now is the day of salvation." Again, "Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat." "That, then, will I profess to them, I never knew you; depart from me, ye that work iniquity." Again, in Proverbs, "Because I have called and ye refused; I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh. When your fear cometh as desolation and your destruction cometh as a whirlwind, when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer. They shall seek me early, but they shall not find me, For that they hated knowledge and did not choose the fear of the Lord."

To be a Universalist I must deny that class of texts; I must arraign the right and power of Jehovah; yes, I must arraign the Divine Throne, and Jehovah must account to me for all that He has done and said! God forbid! Let me find my place at the feet of my Maker-swallowed up in His infinite will; then shall I know what peace is—and not till then.

FIFTH EVENING.

The Rev. Mr. GOODNO offered prayer.

REV. DR. SAWYER.-My learned opponent presented a reason the other evening why he could not be a Universalist. It was that I had somewhere said that I believed man to possess the same constitution now, physically and morally, as that which he had when he was created. My brother seemed to regard that as a very hazardous declaration, indeed, and directly in the face of the scriptures; but I have not seen any reason for changing my opinion. I believe that precisely now, and I think he believes it also, and you believe it likewise. I believe, for instance, that man is a moral being, that is, free to do right or do wrong, and that he is responsible to God, his great moral governor, for the exercise of his faculties. Does not my brother believe this? Man was created such a being when he was first made; he retains the same constitution to-day, or he is another being that God did not make. He will retain it throughout all eternity, otherwise God's government over him must cease, and punishment as well as sin, come to an end. My brother would, I think, do well to distinguish a little between constitution and character. My watch, for example, has a certain mechanical constitution; it may sometimes run too fast and sometimes too slow, and that would be the character of its keeping time; but the constitution of the watch is the same, or else it is a different