man.

and there could of course be nothing in his religion that did not breathe the very spirit of love and good-will. It is hardly possible for us at this distance of eighteen centuries to estimate the influence of Christianity in softening down the tempers, and reforming the conduct, and improving the condition of society and of the individual The change from the condition of refined Greece and Rome, is great beyond all that you could well conceive. What then must it be from the state of the barbarous nations of our Savior's time? One needs to read the history of ancient times, with direct reference to this point, in order to see the distance at which Christendom now stands, from all that was most cultivated and honored then. Where are many of the bloody institutions of these states? Where are their gladiatorial shows, where hundreds and thousands of the finest specimens of the manly form were sacrificed to a mad love of slaughter. Gonegone, under the mild and benign influence of the christian religion, and will never return. But I must not dwell on this point. I pass therefore,

5. To observe that we have the strongest assurance that Christianity will continue to go on till it has finally planted itself over the whole earth, and brought its millions and millions of inhabitants to embrace the faith of Jesus of Nazareth, and to rejoice in his salvation. No, nor shall it rest till it has accomplished its great purpose, and

effected the holiness and happiness of all mankind, generations past as well as future.

In reflecting on the introduction of Christianity in the person of its founder, we shall find occasion to admire the wisdom of God who gave us for our Savior one who partook of our nature, and was acquainted with its temptations and infirmities.

It is also worthy of our notice and admiration, that the Savior whom the goodness of the eternal Father provided for us, came in poverty, and was therefore the better qualified to preach glad tidings to the poor.

In reflecting on the Gospel, my brethren, never forget the stable and manger of Bethlehem; never forget the poverty of its great founder, or

of those whom he first chose to be his heralds. Never forget that it was among the poor that he found his first converts, and that for eighteen hundred years his religion has made its noblest progress, and performed its most beneficent ministry among the poor. And let this teach us to be humble, to regard all men as worthy of our kindness and love, and finally to go out in imitation of our great Master in doing good.

AN EXAMINATION

OF THE GROUNDS OF THE DOCTRINE OF ENDLESS PUNISHMENT.

I propose in the present article to examine, with some degree of care, the various grounds on which the advocates of Endless Punishment are pleased to rest that tremendous doctrine. By grounds here, I mean something quite distinct from the "proof texts" usually quoted, something indeed that lie back of these, and on which their popular interpretation is made to stand. Perhaps I might say in a single word that I propose an examination of the rationale of endless punishment; but my object will be better understood as I proceed, and fully comprehended, I trust, in the sequel.

It cannot be necessary for me to suggest to any thoughtful and candid reader that the doctrine of endless punishment is one of a most peculiar, and indeed, a most momentous character. It stands apart from all the other doctrines of revelation, and, both from its nature and the awful consequences it involves, demands a more than ordinary consideration. To pass it over lightly would

be, perhaps, to do it injustice; to receive it with out the most conclusive, the most irresistible proofs, would certainly be to do fur grosser injustice to ourselves, and to throw contempt upon that great and good Being whom we all acknowledge as our Creator and our Judge. Endless Punishment! I beg my readers to reflect upon it for one moment. Inconceivable, never ceasing misery! What a thought; and what a doctrine to be preached and believed by those who confess the moral world to be under the perfect government of an all-wise, almighty and all-merciful God! Were it not for the well known fact of its prevalence, one could hardly think it possible for such a doctrine to find a resting-place in any human heart or head, and least of all in the heart or head of a christian.

But before entering directly upon the proposed examination it may be profitable to consider briefly the place of this terrific punishment, and some of the circumstances that combine to make up its horrors, and also the number of our fellow beings who, it is believed, will suffer it. This will enable us to form a better conception of the doctrine in question, to appreciate its claims, and perhaps prepare us to enter upon an examination of its grounds with a more earnest spirit than we should otherwise be able to bring to its investigation. I cannot be mistaken in thinking that thousands and thousands of christians believe in endless punish

upon

ment, not because they have examined it and been convinced of its truth, but simply because they have never thought of it, never have reflected its awfulness even for a single hour! They may have heard much of it, and talked, and even preached about it for years; they may have argued and speculated upon its proofs, and grown angry in its defence, but still, I repeat they have never thought of it. Let us first begin, then, by considering what is the place of endless punishment; what are the means by which this punishment is to be inflicted; and finally who they are, and how many, who are to suffer its torments.And first of its PLACE.

CHAPTER I.

OF HELL.

The place of endless punishment is in the English language popularly called Hell. This word was anciently very innocent, signifying properly nothing more than a covered or concealed place, and by special application the invisible or unseen state, the place or state of the dead. Thus it accurately corresponded to the Hebrew SHEOL and the Greek HADES, which it was often employed to translate into our common English version