destruction is olethros, and is defined, "Ruin-destruction-death-the loss of life," Punished with everlasting, or eternal loss of life." Christ was manifested," that whosoever believed on him should not perish, but have everlasting life." Again he says: "Ye will not come to me that ye might have life." My friend thinks the wicked will live forever, as truly as the righteous. But remember, "The wages of sin is death, but the gift of God is eternal life through Jesus Christ." Thank the Lord for the gift. If we will live so in this life that we can enjoy the life to come, then we are to have eternal life; if not, we must be punished with eternal loss of life -with eternal destruction. Would not this be eternal punishment? The righteous rejoice forever in the kingdom in the possession of eternal life and the wicked are put back to dust again. God is under no obligations to give eternal life to any of his creatures; but has promised it as a gift, on condition that we will obey him in this life, and live so that we can enjoy the world to come.

THIRD SPEECH OF ELD. CLAYTON.

Mr. President, Ladies and Gentleman:

My friend Mr. Grant has referred to the Lexicons for a definition of apollumi, and you have heard the definition which he has given. But I have here Robinson's Lexicon of the New Testament a standerd work; and I will read you his definition. Apollumi." Active form: 1. to destroy, to cause to perish; 2. to lose, to be deprived of. Middle and passive forms: 1. to be destroyed, to perish; 2. to be lost." Here we have the primary and secondary definitions. The primary is "destroy," "perisli," and is the strongest that can be brought on the subject. The secondary is "lose," lost," "deprived of," and is so translated some thirty times in the New Testament. The fallacy of my opponent's argument is, that he takes for granted that the words "destroy," "perish," &c., mean extinction of being

to blot out of existence-to annihilate. But when he uses them in this sense, he employs them in a manner wholly unauthorised by Lexicographers. I wish this point to be distinctly remembered by the audience.

I will now call attention to Mark 9: 43." And if thy hand offend thee, cut it off; it is better for thee to enter into life mained, than having two hands to go into hell, (gehienna) into the fire that never shall be quenched; where the worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off; it is better for thee to enter into life halt, than having two feet to be cast into hell, into the fire that never shall be quenched;where the worm dieth not, and the fire is not quenched. And if thine eye offend the pluck it out; it is better for thee to enter into the Kingdom of God having but one eye, than having two eyes, to be cast into hell-fire;where their worm dieth not, and the fire is not quenched." The fire in this passage is called the gehenna or hell-fire-" the fire that never shall be quenched;" and Jesus in pronouncing sentence upon the wicked in the day of judgment, as recorded in Matt. 25: 41, says: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." This ge

henna fire, then, or the "fire that never shall be quenched," is the "everlasting fire, prepared for the devil and his angels," and is defined in the fi nal summing up of the judgment, to mean "everlasting punishment."And these (the wicked) shall go away into everlasting punishment; but the righteous into life eternal." The fire, therefore, is everlasting, and the punishment also is everlasting.

But my opponent says the wicked will be put into this fire and burnt up -extinguished eternally. Suppose it takes but ten minuites to annihilate them, then, of course, they will have but ten minuites punishment; or if it takes ten years, they will have but ten years punishment; or if it takes a thousand years, they will have but a thousand years punishment; and all this previous to annihilation, which does not enter into my opponent's punishment at all! But if the fire is eternal, and the wicked suffer it eternally, they will have eternal punishment. There can be no eternal punishment on any other hypothesis. And it is nonsence to talk of it.

My opponent cannot escape by claiming the conscious suffering preceding annihilation, for that does not enter into his proposition.

Besides, he has already acknowledged that the punishment does not begin till the sinner is dead-extinguished; consequently, if it should take a thousand years to annihilate the wicked, he cannot claim that as any part of their punishment; for the punishment does not begin till the sinner is blotted out of existence. Upon this hypothesis, not only is eternal punishment impossible, but there can be no punishment at all. The punishment of the wicked does not begin till they are dead; and when they are dearl they are annihilated; therefore they can have no punishment. This is an argument that will defy my opponent's sophistry to controvert.

The gentleman imformed us in his discourse on Sunday last, that the gehenna fire in which the wicked are to be consumed is the interior fire of the Earth; that the interior of the antedeluvian earth was water, but the interior of the postdeluvian earth is fire; and that this fire will burst out, set the oxygen of the atmosphere on fire, and burn up the wicked. At the same time the water will be decomposed, the hydrogen rising into the upper regions, when an electrical spark passing through it will cause it to explode with a tremendous crash; and this is the "great noise" with which the earth is to "pass away." According to my opponent, then, the hell-fire spoken of in Scripture, and with which the wicked are threatened, is now in part, at least, in the interior of the earth, and is going to burst out and consume them when the world comes to an end! This is a sublime theory of future punishment!

The wicked are threatened with eternal fire. But why should they be on the theory of my opponent? What need they care for a fire that will burn eternally after they have gone into non-existence ? I should be as much alarmed by a fire of ten minutes duration, provided it was sufficient to extinguish my being, as I should be by a fire of eternal duration. It is nonsense, therefore, to threaten the wicked with eternal fire, if they are going to be blotted out of existence in a few moments.

But the gentleman claims that it is derogatory to the character of God; and that it will interfere with the happiness of the saints in Heaven to

"After

know that the wicked are undergoing eternal torment in hell. But why does not the suffering of this world interfere with his happiness? He pas-> ses through the world, surrounded by the poor, and the maimed, and the halt, and the blind, and all forms of human suffering and wretchedness, without appearing to enjoy himself any the less. And if suffering does not interfere with his happiness here, why should he suppose it will hereafter? Are the angels in heaven unhappy because the fallen angels, once their companions, are cast down to hell, and reserved in chains under darkness to the judgment of the Great Day? Let us see with what emotions the inhabtants of Heaven contemplate the just punishment of God upon His enemies. Rev. 16:5. "And I heard the angles of the waters say, Thou art righteous, O Lord, who wast, and art, and shalt be, because thou hast judged thus. For they have shed the blood of saints and prophets; and thou hast given them blood to drink; for they are worthy. And I heard another angel out of the altar say; Even so, Lord God Almighty, true and righteous are thy judgments." Again, Rev. 19: 1-6. these things I heard a great voice of much people in heaven, saying, Alleluia, Salvation, and glory, and honor, and power, unto the Lord our God; for true and righteous are His judgments; for He hath judged the great whore which did corrupt the earth with her fornication, and avenged the blood of his servants at her hand. And again they said, Alleluia. And her smoke rose up forever and ever. And the four and twenty elders, and the four beasts fell down and worshipped God who sat on the throne, saying, Amen; Alleluia. And a voice came out of the throne, saying, Praise our God all ye His servants, and ye that fear Him, both small and great.And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia; for the Lord God Omnipotent reigneth. Let us be glad and rejoice, and give honor to Him; for the marriage of the Lamb is come, and his wife hath made herself ready." This shows us the feeling of the heavenly host when the enimies of God and man are punished. All Heaven seems to be in extacies when they received from the just judgment of God their merited retribution. Does my opponent claim to be more kind-hearted and benevolent then they? Out upon such mawkish sentimentality!

Those who are consigned to eternal punishment, will acknowledge the sentence just. They will be to all eternity before the principalities and powers of the universe a monument of God's retributive justice. We have monuments of his just judgments all along the path of time. Look back on Sodom and Gomorrha, and the cities of the plain, who are suffering the vengeance of eternal fire; look at the Egyptians and the old world; look at the overthrow of Jerusalem! All these are monuments of God's retributive justice erected along the path of ages, on which are inscribed solemn warnings. And I believe the lost in hell will be a monument of the just judg ment of God through eternity, which will have its effect on the universe of beings in detering them from disobedience to God. They will behold in hell the terrible consequences of sin against God. The eternal conscious misery of the wicked will neither militate against the goodness of God nor interfere with the happiness of his saints. But when we get to Heaven, our

capacity for enjoyment will not only be enlarged, bnt we shall have more comprehensive views of God's moral government. His mercy and His jus tice, and all the attributes of His character will then appear to us in a clearer light than they do now.

In Rom. 2: 8, 9, the apostle defines the elements of the punishment of the wicked. Let us read the passage; "But unto them who are contentious and do not obey the truth; but obey unrighteousness; INDIGNATION and WRATH, TRIBULATION and ANGUISH, upon every soul of man that doeth evil; of the Jew first and also of the Gentiles. When will this be? "In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel." "Indignation and wrath, tribulation and anguish," are all elements of conscious sufferring, and are incompatible with annihilation. [Time expired.]

FRIDAY EVENING.

PROPOSITION.

The punishment of the wicked will consist in the eternal ex

tinction of their being."

Elder GRANT affirms-Elder CLAYTON denies.

FIRST SPEECH OF ELD. GRANT.

Mr. Chairman, Ladies and Gentlemen:

We will proceed directly to the examination of this solemn and interesting subject, by noticing a few points made by our brother, in the latter part of last evening. In his closing remarks he charges us with fallacy and sophistry, and says, it is fallacious to say that. apollumi means to destroy, or perish. We will give the primary definition.

MR. CLAYTON. I did not say so.

MR. GRANT continued: The first definition given by Donnegan, is "to destroy totally," and the first given by the Analytical Greek Lexicon, is "to destroy utterly,"

We pass this to notice a few assertions of our friend. He says: apollumi never means extinction of life. We read, "Whosoever will save his life shall lose it"-Matt. 16: 25. The word here rendered lose is apollumi, and it is several times thus used. Then it is. proper to apply apollumi to life? What does it mean, when thus used? "To destroy it utterly and totally." If it never means extinction of life, what does it mean, then, in this and kindred passa ges? Again it was remarked, that loss can be no punishment unless the loser is conscious of the loss. This seems plausible on the face of it. According to our brother's position, when the soul is lost the body is the loser. "What is a man profited if he shall gain the whole world and lose his own soul 2" With my brother's view, is the body.

conscious of its loss after the soul is gone? Certainly not. Then it would be no loss, according to my opponent's proposition. Soul in this passage means simply life, as Dr. Clark shows in his comment on this text.

He remarks again. "I have proved that man has an immortal spirit." We will look at the only passage which he claims as proof. 1 Pet. 3:4. We think our brother read it thus: "Let it be the hidden man of the heart, which is not corruptible;" omitting "in that," carrying the idea that every man has an immortal, incorruptible spirit. But the adorning is "in that which is not corruptible;" not with something which every one possesses naturally. The Greek preposition en, here rendered "in," when it denotes cause, manner or instrument, as in this case, is more properly rendered by the words "with," "by means of," "by." Is the ornament from some other one's spirit? Let us see if this is not made plain. "For after this manner in old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands." Peter makes this plainer in 1 Pet. 1: 22-23. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible." The Holy Spirit is here brought to view, with its fruits. It is employed in raising the dead and rendering them incorruptible. We cannot be adorned with a meek and quiet spirit or disposition, in the true sense, without the aid of the Holy Spirit; for it is this Spirit which helps us to live differently. We are to be adorned by means of this. If we have it naturally, why are we exhorted to adorn ourselves with it? My friend says this is the incorruptible spirit of man; yet we read in 2 Cor. 7: 1. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit." Hence it appears that man's spirit is corruptible after all, and therefore not immortal; as man may "utterly perish in his own corruption."

My brother remarked again that extinction of life is no punishment. Why then is it called capital punishment, when we take the life of a man?

A

He thinks we may be happy in seeing the torments of others.We think differently.

We are cited to Prov. 14: 11. "And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiv eth the mark of his name." This passage demands an examination, although it is in the book of Revelation, among high wrought symbols and figurative language. We will commence at the ninth verse. "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wrath of God, which is poured out without mixture into the cup of his indig