From this we dissent with heart and understanding. The Bible is against it. The Gospel is against it. History is against it. Providence is against it. God is against it; for its truth admitted God ceases to be God.

In defending divine revelation, this is the course generally pursued,- 1st. Show that revelation is probable; 2nd. That it certainly has been made. So, I, in defending the truth of the proposition before us, 1st. Show that Universal Salvation is probable and possible; 2nd. That it is certain. I show that it is possible and probable because it is the EVERLASTING WILL, EVERLASTING PLEASURE, EVERLASTING DESIRE, of Almighty God, that all shall be saved; because God's love for all is an EVERLASTING LOVE, his mercy EVERLASTING MERCY, his government an EVERLASTING GOVERNMENT, his ownership of man an EVERLASTING OWNERSHIP, his image in man an EVERLASTING IMAGE, his command to be loyal to him an EVERLASTING COMMAND; because God is the EVERLASTING FATHER of man. I then show that all will finally be certainly saved, because he PURPOSES to save them, and has PROMISED to save them. The promises are yet to be noticed. Mr. Sweeney, on the other hand, contends that it is possible for all now on earth to be saved, but one moment hence it may be utterly impossible for one of them to be saved. He seems to think, God has no purpose concerning man, that man cannot defeat. He even goes so far as to deny that God governs all. He prcaches Persian philosophy, not the Gospel; he follows Zoroaster, not Christ, in this matter. That eastern sage taught there were two Gods-the God of heaven and the God of hell. The latter, the author of all evil, the former, the author of all good. He also taught, that the good

God ruled the good of our race, and the evil God -- the God of hell- ruled the wicked. And that seems to be my friend's theology.

What a spite my friend has for poor "sinners." He never lets a chance slip without giving them a kick. Did he ever read the following-"Two men went into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus: 'God, I thank thee, that I am not as other men, ** as this pub

lican.' And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, 'God be merciful to me a sinner.'" Luke xviii. 10-14. I do hope Mr. S. will learn a lesson from those simple words. It was the self-styled saints that Jesus denounced; he always had a kind word for sinners. May we all imitate him in this respect.

The following words of his astonish me, "Shall it be proclaimed throughout the whole realm of intelligent beings, that God, the Governor of this universe, will allow one of his creatures to rebel against him, and despise his love and offered mercy to all eternity?" He adds, "Reason would stand pale before such a proposition." I think so too. But his "proposition" is infinitely worse than that. Instead of "one" being in that condition forever, according to his creed, nearly all mankind will be. And instead of it being "allowed," most of our race will be compelled to rebel against him "to all eternity." That is exactly what he is advocating with so much zeal. I am glad to see him so horrified at his own "proposition." I entertain strong hopes he will come out of this discussion a minister "of the grace of God which bringeth salvation to all men."

This pas

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"He that is filthy, let him be filthy still." sage was noticed in my last speech. I showed that for it to teach that millions of mankind must be filthy eternally it should read, "He that is filthy SHALL be filthy ETERNALLY," which he did not notice. I also showed, that the passage when written was to be fulfilled “quickly,” that the "time was at hand" when it was to be fulfilled. And his reply is, that "at hand" in scriptural style "does not necessarily mean in a few days, or even years." The Greek, engus, occurs thirty times in the New Testament, and is translated nigh fifteen times, near four times, from once, at hand ten times, and in every instance the word refers to matters that were near at hand. As this is an important passsage I will read every place where it occurs, emphasizing the English, that is rendered from engus. "Summer is nigh," "it is nigh even at the door," the Master saith, 'My time is at hand," "that summer is nigh,” “it is nigh, even at the door," he was nigh to Jerusalem," "summer is now at hand," "the kingdom of God is nigh at hand," "the Jewish passover was at hand,” "Enon near to Salim," "a feast of the Jews was at hand,” "drawing nigh unto the ship," "nigh unto the place," "feast of tabernacles was at hand," "Bethany was nigh unto Jerusalem," country near the wilderness," "pasover was nigh at hand," "from Jerusalem a Sabbath day's journey," "the sepulchre was nigh at hand," "was crucified nigh to the city," "Lydda was nigh to Joppa," "nigh whereunto was the city," "the word is nigh unto thee," "made nigh by the blood of Christ," to them that were nigh," "the Lord is at hand," "nigh unto cursing," "ready to vanish away,' 99 66 the time is at hand," "the time is at

hand."

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My friend's criticism on taku, rendered "quickly" in the passage, is equally unfortunate. He says, "It may mean no more than rapidly or suddenly." It is not translated once in the New Testament by either of those words. Taku occurs thirteen times, and is always rendered quickly, save in one place, where it is translated lightly. I will quote all the passages where it occurs. 'Agree with thine adversary quickly," "go quickly and tell his disciples," "and they departed quickly," "can lightly speak evil of me," ""and they went out quickly," "she arose quickly," "I will come unto thee quickly," "I will come unto thee quickly," "behold, I come quickly,' the third woe cometh quickly," "behold, I come quickly," "behold, I come quickly," "surely I come quickly."

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You see the absurdity of my friend's construction of this passage. It was written nearly two thousand years since. Then the time was at hand when it was to be fulfilled; all spoken of in it was then to take place quickly, and yet he says it has not yet been fulfilled, and millions of centuries may yet pass away before it will be fulfilled! Clearly, the passage has no reference whatever to what he applies it.

"Ye shall die in your sins," said Jesus to the Jews on a certain occasion. I will ask my friend a question, and I hope he will answer it yes, or no, now, or in his next speech. Do you believe that none will be saved in heaven who die sinful? I shall look sharply for his answer. Jesus also told the Jews, "Whither I go ye cannot come." But he said the same to his disciples, "Little children, yet a little while I am with you. Ye shall seek me; and as I said to the Jews, 'Whither I go, ye cannot come,' so now I say to you." John xiii. 33. Now, if Jesus, when he

told the Jews "Whither I go, ye cannot come," meant they never could be saved, then the disciples can never be saved, for he told them the same thing. He simply meant, he should soon leave this world, but the Jews and disciples would remain in this world. He did not tell the Jews they would not go to him because they would die in their sins. He did not say that, and there is no reason to suppose he intended to convey such an idea.

The other passage he read, doubtless refers to the taking of the kingdom from the Jews, and giving it to the Gentiles. They were once in the kingdom; but as they rejected the "grace and truth" revealed by Jesus Christ, they were thrust out,- showing they were once in the kingdom, where was "weeping and gnashing of teeth," words indicating their indignation and wretched condition, while the Gentiles, who "gladly received the words. of truth," took their place in the kingdom. But those same Jews will finally re-enter the kingdom, for, in the sixth verse following the passage Mr. S. read, the Savior said to them, "Verily, I say unto you, ye shall not see me, until the time come when ye shall say, 'Blessed is he that cometh in the name of the Lord Those same per

sons, then, who were cast out of the kingdom are to be restored. This passage affords the gentlemen's cause no aid.

It was proved in my last speech, that God is the Father of mankind. One evidence offered was, that Jesus instructs us to pray, "Our Father who art in heaven." The gentleman contends that God is not the Father of sinners, and asks, "Were sinners taught to pray thus, or were they his disciples?" The words were addressed directly to his disciples; and part, at least, of them were