end, upon the throne of David, and upon his kingdom, to order it, and to establish with it judgment, and with justice from hence forth even forever."-Isa 9: 6, 7. "He shall bring forth judgment to the Gentiles."-Isa 22: 2. "He shall not fail nor be discouraged, till he have set JUDGMENT IN THE EARTH, and the isles shall wait for his law." Isa. 42: 4. "When thy JUDGMENTS ARE IN THE EARTH, the inhabitans of the world will learn righteousness." Isa. 27: 9. "But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness, JUDGMENT, and righteousness IN THE EARTH." Jer. 9: 24. Behold the days come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reign and prosper, and execute JUDGMENT and JUSTICE IN THE EARTH." Jer. 23: 5. My friend, and others of the limitarian school, are fond of saying that justice is not done in the earth, and therefore must be done in eternity. But what saith the scripture? "I will judge thee in the PLACE where thou was created, IN the LAND of thy nativity." Eze. 21: 30. "Behold the righteous shall be recompensed IN THE EARTH; much more the wicked and the sinner." Pro. 11: 31. "For the TIME IS COME (not will come) that JUDGMENT MUST BEGIN at the house of God." 1 Pet. 4: 1-7. "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that DWELL ON THE EARTH, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear God, and give glory to him; for the hour of his JUDGMENT IS COME." Rev. 14: 6, 7. I wish my friend to notice the fact in his next speech, that whenever the scriptures speak of judgment they say nothing of resurrection; and that the reverse is also

true.

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Mr. Franklin thinks that the apostle could not speak of one coming in one epistle, and of another coming in an other epistle! hence he infers that the coming spoken of in the second letter to the Thessalonians is the same as that mentioned in the first letter! This is somthing new under the sun and cannot be answered of course!! But really I do hope for his own sake at least, that he will try and do better than this. [Time expired.]

MR. FRANKLIN'S THIRD SPEECH.

MR. CHAIRMAN:

My last speech, as you must be well aware, remains without any thing that deserves the name of a reply. So far as my opponent has at all alluded to my arguments, he has generally, if not in every instance, endeavored to call off the minds of our hearers to new issues, as it appears to me, to obscure those made in my speech. In order to do this he has made some statements that I think will look bad in a printed book. One of these statements he made in the first sentence he uttered in his last speech, viz: that I said "there was no difference betweeen the fear of the Lord and the fear of hell." This statement he made out and out, unless he understands the words of Jesus, quoted by me, “fear him who can destroy both soul and body in hell," to mean that there is no difference between the fear of the Lord and the fear of hell. But he felt unable to describe the horrors of hell in his own language, and consequently has selected some of the most horrific descriptions he could find from the language of others. This he gives you as a description of his view of hell, of course, for I have attempted no description of my view of its horrors. Yet, you know, he will have it, that hell is in this world! Well, if it is in this world, and as awful as he describes it to be, it is the strangest thing in the world that he cannot tell us what it is! Now, it is astonishing to me, that sinners in this world, can suffer the scorchings of such an awful hell as he describes, and not even know it; but it is so, because it is so! He need not tell you that he is describing an orthodox hell, or the hell that I believe in-the hell of the Bible is what we are concerned with, and if he does not mean this, he is merely singing this old song over for effect. But he become so vexed that he could not restrain his temper, and burst forth in the following vent of his feelings: "The god of partialism is the first, the last, the all in this infernal business of tormenting and burning.' This shows what he thinks of that God, who says, "they

shall have their part in the lake which burns with fire and brimstone," and of that Savior, who speaks of a "lake of fire prepared for the devil and his angels." The doings of that God, and his Son, our Lord, he takes upon himself to call "INFERNAL BUSINESS OF TORMENTING AND BURNING.” Remember that "tormenting" and "burning," are both the very language of the book of God, applied to the punishment of the wicked. Yet this "tormenting" and "burning” of which God himself speaks, he calls " INFERNAL BUSINESS," in the presence of this respectable audience!!!

Again he says, that I allow he will repent of saying "there are different degrees in glory." That is not what I said at

all. But I said, and I now repeat it, that he will repent for saying, "I do believe that abusing or improving our time in this world will affect in some degree our future situation." It is true I quoted the full sentence before, but my remarks showed that what I have now quoted was what I said he would repent of. He is not therefore to turn the whole matter off to the different degrees of glory. But in the state. ment just quoted, viz, that he "believes that abusing or improving our time in THIS WORLD WILL EFFECT in some degree our FUTURE SITUATION," he has yielded up the bottom, corner stone, the grand pillar, and main distinguishing characteristic of his whole theory. The cry has been from Dan to Bersheba, that a finite being, in a finite state, could not do any thing that could in the least affect an infinite state; but all this is now given up, and Mr. M. "believes that abusing or improving our talents in THIS WORLD will effect in some degree our FUTURE CONDITION.' In order to help him out, and to try to convince his brethren that he is right in this, I referred to the Savior's parable of the talents; but he will not have the Savior with him, and insists that the parable of the talents has no reference to the eternal state. Well, I cannot get him to agree to any thing-not even with himself. At one time, the improvement of our talents will affect our future situation, and at another time, it has no reference to it.

But you may rely upon it, my friends, that he was right in the first place, and that neglecting or improving our talents will effect our future condition; for the Savior says, "the unprofitable servant shall be cast into outer darkness; there shall be weeping and gnashing of teeth." Now, if all

who neglect to improve their talents are cast into this outer darkness, and suffer this weeping and gnashing of teeth, in this life, it is not very severe on a great many of them, for they seem entirely unconscious of it! But this is not strange to a man who can believe that sinners can be tormented forever and ever in this life, and suffer the ven. geance of an eternal fire, without knowing that they have been in hell at all! Such is the consummate nonsense Universalism makes of the word of God.

The gentleman tells you that I complain because he did not prove from history that the apostles and Christ told the truth. You all know better than this. We all know that they told the truth, but when he says that the coming of Christ to judge the world is past, he says what they never said; and therefore I simply complain that he did not prove what he said himself. He tells you that the coming of Christ to judge the word-to render to every man according as his work shall be-to take vengeance on them that know not God, by flaming fire-to torment them forever and ever, with a sorer punishment than death, without mercy, is all past. Well, I complain of him for not pointing us to the time when it passed. This he hesitates upon, and no wonder, for he sees the quick-sand upon which I am bound to strand him. A mighty judgment, that of which he speaks, when he cannot tell us what it is! He says, "as Christ taught he would come in judgment in the life-time of some who were living when he was on earth, I believe that event took place exactly as he intended." He will have to read his Bible again, for Christ never taught any such thing. He cannot find that language in the whole Bible.

No one, as I know of, ever thought there will be two judg ments after death. I have said nothing of but one judgment after death, and therefore all his parade about the two judg ments after death, is like the printer's "two lines which look so solemn, just put in to fill up the column." But what a glorious disciplinary influence his judgment and punishment are to have in this world, when not one sinner under the whole heavens knows what or when they were, and he as a minister of righteousness, is almost determined not to tell what they were, or when they were. But if he cannot tell us where his judgment was, I can very soon show you where

he is. He is in a most sad dilemma, from which he never can escape, which I will now show in a very few words.He dare not say that the judgment Christ will visit on the wicked at his coming, is the hell of conscience, for if he does, he either admits that conscience is done away, and all past in the life-time of the apostles; or else he admits that my affirmative is true, and that the coming of Christ is future. Come friend M., tell us how you are to get along with this beautiful theory of yours!! Did Christ come in fla ming fire-in the fierceness and wrath of Almighty God, visiting the terrible judgment of the hell of conscience upon the disobedient in the life-time of some of the apostles?— And is it so that conscience was done away, and that the flaming fire of its fierce lashings has gone out, and that there is to be nothing of it in the future? If Christ has come, and visited all the fierce judgments upon the world in the life-time of the apostles, he ever intends to, then 1 may treat you as I please in this discussion hereafter, without any fears of being judged in this world or that which is to come. This, my friend, now contends for, and consequently there is no judgment for us. What a blessed and restraining influence it will have on the wicked, to tell them that in the days of the apostles, God inflicted upon the wicked the lashings of a guilty conscience, but that this judginent is now done away, and that the coming of Christ to judge the world is not future! But I must have pity on him, for he is heartily sick of the hell of conscience, and says, "this nonsense about the hell of conscience is worthy of no notice, and I shall not give it any." My Universalian friends, did you observe that? After all his preaching to you about the hell of conscience, he now is completely driven from that point, and calls it," this nonsense about the hell of conscience." Well, he is right, it is nonsense, and not only nonsense, but downright foolishness, and I am glad to hear him cry out so lustily.

My friend is beginning to commit himself to some extent. He says, "I have not said the coming of Christ was after the destruction of Jerusalem. Why will he continue to misrepresent me?" Again he says, "I am surprised that he supposes that Matt. 24: 36, refers to the resurrection of the dead. That whole chapter is parallel with Luke 21, and I proved positively that the latter chapter was all fulfilled at