us."

I know how this will be answered to-morrow night. But I know how, with the Scriptures in my hand, I will meet the answer. The great gulf is fixed, and no man can pass thence to us, or from us to you; and, with the declaration of the Son of God, that "if ye die in your sins, where I am ye cannot come." Shall we say that during the ceaseless ages of eternity, there can be in those of whom such words are said, any change of character and condition, any rising of holiness that can lead to heaven!

My brother, the opponent, alludes to a few remarks that I offered, in regard to the impossibility of my judging which is right or wrong from the attributes of God; and then he says that I proceed to judge what must be right by the attributes. I did no such thing-I shall not do any such thing. I shall take this precious book, and what this declares I shall believe-nothing beyond it, nothing to vary from it. "Who, by searching, can find out God?-who has been his counsellor who was brought up with him?" All I said, and want to say, was, that God is perfect, and whatever does exist must accord with his divine attributes; but I said misery does exist; therefore its existence is in accordance with the attributes of God. He asks whether it would be consistent with the attributes of Jehovah for me to continue in suffering and sorrow during eternity. I answer frankly, and with humility, "Yes!" If it were not for the triumph of the cross, if it were not for the agonies of our Saviour in the garden of Gethsemane, if it were not for the suffering and the death of Christ, by which divine justice is satisfied in him who will with humble penitence and faith lay hold of Christ, it were fully consistent with the attributes of Jehovah that the sinner should remain in an eternity of suffering. If I leave out Christ, the attributes of Deity would harmonize with my everlasting suffering.

My brother, the opponent, says that the law has gone

forth from Jehovah's lips-" Thou shalt love the Lord thy God," and that, therefore, obedience must be yielded to God. But is this so? How are the facts? Is obedience yielded to God? Do men do the will of the Lord and keep his laws? Did not Jehovah also say on Sinai's trembling mount, "Thou shalt not take the name of the Lord thy God in vain ?" And have men never taken his name in vain? It is not more certain that God promulgated that law, than it is that men do not yield it obedience. In past life they have not done it; and in this respect we argue from the past forward into the future.

Then, our brother tells us, in relation to that declaration, "Let him that is unholy, be unholy still," that I supposed because it was written near the close of the bible, it therefore was the ending of the thing. I did not; though there is argument in that too, for which I should thank him. For, indeed, it is in the last chapter that God caused it to be written. Also, he said Jehovah would never abandon the sinI introduced a passage to show that Jehovah would, at last, abandon the sinner, and that argument remains unanswered, as indeed it must, being no more or less than unanswerable.

ner.

Take

He brings what he claims as much to his purpose. the 15th chapter of 1st Corinthians, after you go home; read it, and you will find that the only subject which occupies the Apostle is the resurrection from the dead; teaching that, as by one man's transgression sin entered into the world, and death by sin, so by the power of Christ in the resurrection shall all be raised from the dead: but every man in his own order, or character. And what shall be the characteristics of the raised dead; what their condition as regards bliss or woe, we must learn from other passages of scripture. Christ gives us light upon this subject. Hear him: "The hour is coming when all that are in the graves, shall hear

His voice, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." Such are the words of inspiration. God himself it is who tells us, through his Holy Spirit, that, in the resurrection, they that have done evil, shall come forth to damnation

SECOND EVENING.

Prayer was offered by Rev. H. R. NYE, of Brooklyn.

REV. DR. SAWYER.-I would not fail to express the gratification I feel at this token of religious interest. I had doubted whether there was so much feeling on the subject of religion in the city of New York, as this large assemblage shows there is. In the whirl of business and of fashion, in the various pursuits of a worldly nature, men are too apt to forget the higher interests which belong to their souls, and to allow these great concerns which touch their spirits, and reach to an eternity in their importance, to pass almost unheeded.

In introducing our discussion this evening, I beg to call your attention for a moment to two or three points presented by my respected opponent last evening. He still thinks that he has the safe side, and, as it were, two chances of salvation to my one. There is, in the first place, his own, and in the second place, (and I apprehend he relies on that with some degree of confidence) the chance which Universalism itself furnishes him. If his creed is false, he says, mine will take him up, and that I think very sure. But, on the other hand, if mine is erroneous, infinite misery may be the result. I do not know that I perceive the reason of this. I cannot but think that God looks with approba tion upon every honest man, and upon every earnest endeavor to know the truth. I do not believe he will be

over-hard with those who, amid the conflict of opinions in this world, sometimes err. But if this view of my brother's be good for him, I would suggest that it is far better for other people of more pretensions than he. Archbishop Hughes, for instance, being an Archbishop of the Mother Church, which has hedged itself round with a pale of exclusive salvation, is very sure that he is safe, and every other person that is in that church; while he is by no means confident that those are safe who are out of it. Therefore my brother should hasten to get into the Catholic Church, in order to be sure of being on the safe side. But I am apt to think it is better to seek our safety in the truth-in allegiance to truth and to duty. My brother almost reminds me of a pious and prudent school-teacher, who, in conversation with her friend of the same calling, said, rather confidentially, "Do you teach your children to bow whenever the name of the devil is mentioned ?" "No," was the reply. "But I do," said the first; "I think it is safer!" She did not know into whose hands she might fall by-andby, and thought it best to be on the safe side. (Laughter.) Now I do not recognize the peculiar safety of thinking ill of God-of ascribing malevolent passions to him-of contemplating him as a tyrant and a monster. Can we persuade ourselves that God will love us the better for thinking so ill of him?—that he will be more ready to save us because we doubt his will to save us, and his goodness in saving us? If the opinions which are too prevalent in the Christian church are true, I do not see much safety for any of us. But the great danger seems to be, in the opinion of my opponent, not in the fact that I believe this doctrine, but that I preach it, and that others may be induced to believe it. It may not affect my own personal salvation, but it will stand desperately in the way of yours! I do not perceive the logic of this. If a doctrine does not harm me, it seems