the world; "Not to condemn it, but that the world through him might be saved." Jno. 3: 17. God will always be love; his nature is eternal; therefore he will always desire and work for the final good and happiness of mankind. He will never leave unfinished his work, that he in his infinite goodness has begun; he will never give up, much less consign man to the sport of endless ruin.

But let us inquire as to God's intention in the creation of man. He must have had a distinct and well defined purpose in man's creation; for a wise being never acts without a design. He certainly had no evil intention; for that would be contrary to his nature. It was not for the purpose of trying an experiment; for infinite wisdom does not need to try experiments, to know what will be the result of its actions. Not to add to his glory and happiness, for he was infinitely glorious and happy in himself. We can but say, in the creation of man, God gave expression to his infinite benevolence, "vent to his benignity," in the gift of existence to beings who should find their glory and joy in his love. Why did he create man? 66 Thou hast created all things, and for thy pleasure they are and were created." Rev. 4: 11. In what does God take pleasure? "He delighteth in mercy." Mic. 7: 18.

God's design, then, in the creation of man, must have been good. He could have designed no less than the final holiness and happiness of all. I take the distinct ground here, that this was God's INTENTION in the creation of man! Let my opponent take his position here, either admit my position, or take the ground of the Calvinist. There is room for no other. And let him be particular, and tell us whether God has ever seen cause, or ever will see cause, to change his original intention.

The end had in view in creation must be attained, or else God will be disappointed and frustrated in his de

signs. But this would prove that misery would exist in the Divine Mind. For disappointment implies uneasiness, and uneasiness implies misery.

But God cannot be disappointed; for GOD IS OMNISCIENT. "His understanding is infinite." Ps. 147:5. "Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." Isa. 46: 10. "Known unto God are all his works from the beginning of the world." Acts 15:18.

His design, therefore, concerning man's destiny, prompted by infinite benevolence, was formed by infinite wisdom. That design must, then, be perfect, and sure to bring about the result designed. There could be neither disappointment nor failure in the case.

God must have known from all eternity all that we should be; he saw every mutation through which we should pass; every sinful act we should commit. If, then, any circumstance could arise that would affect his regard for us, he as certainly knew it before our creation as now. That fact, therefore, must have been as much a cause of wrath and hatred in him towards us then as after it had transpired. Nevertheless, in full view of all it was foreseen that we should be, he loved us. And in full view of all the obstacles that could arise to hinder our salvation, he designed our final holiness and happiness. We must say, then, that God will not fail in his benevolent designs concerning the destiny of his creatures; unless, indeed, we could say, he lacks power to accomplish them. But he is not lacking in power; for GOD IS OMNIPOTENT. "He doeth according to his will in the army of heaven, and among the inhabitants of the earth and none can stay his hand, or say unto him, What doest thou?" Dan. 4: 35. "For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the

sower, and bread to the eater; so shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Isa. 55: 10, 11. "Who worketh all things after the counsel of his own will." Eph. 1: 11. "The Lord God Omnipotent reigneth." Rev. 19: 6.

God is omnipotent in the universe of mind as well as in the universe of matter. And he, therefore, has the ability to overcome all hindrances, and accomplish his benevolent designs. If, therefore, all are not finally saved, if any are abandoned to endless sinning and suffering, it must be that they get beyond the reach and control of God's love, and he does not desire or design their salvation. But this is impossible, for GOD IS OMNIPRESENT.

"Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." Ps. 139: 7-10.

God being omnipresent, love is omnipresent; for " God is love." It surrounds, pervades, and sustains all things. To get beyond its reach is impossible. The sinner is in its hands here; equally so when he goes hence. And though he may find it "a fearful thing to fall into the hands of the living God," yet he will eventually find them to be the hands of love, as sinful David did when he said, "Let me fall now into the hand of the Lord; for very great are his mercies; but let me not fall into the hand of man." 1 Chron. 21: 13.

The power of Jehovah cannot extend where his love does not, for that would prove the latter to be but finite. It, then, can act on his creatures only as directed by love. It can inflict such suffering only as love approves

of as conducive to its own ends. The Scriptures abundantly sustain this view. "Also unto thee, O Lord, belongeth mercy; for thou renderest to every man according to his work." Ps. 62: 12.

If, then, God's love is always to continue with man, it will never consent that he be given over to endless sinning and suffering-suffering that can yield him no benefit. And if his love continue not with us, he must necessarily undergo a change. But GOD IS UNCHANGEABLE. But he is in one mind, and who can turn him? and what his soul desireth even that he doeth." Job 23:13. "For I am the Lord, I change not." Mal. 3: 6. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." Jas. 1: 17. God is a being of absolute perfection; a change in him is impossible. He loves all mankind now. He will love them to all eternity; and desire and design their happiness to all eternity. For he knows no change. A failure would be God's failure, and the result is atheism and the annihilation of every soul of man! But God will not fail, and man will be saved.

III. THE HOLINESS OF GOD. God is holy. "Ye shall be holy; for I the Lord your God am holy." Lev. 19: 2. God's holiness in principle is opposed to sin; it ever must be. Two principles opposed to each other, their warfare can not be an eternal one. The stronger will finally overcome and destroy the other. It will finally become all one thing, or all the other. It is an irrepressible conflict, that will result in the victory of one, and the destruction of the other. Give these two principles equal power, the conflict would then be an eternal one, and the universe divided between God and the devil, neither a victor, both equal, and virtually two Gods; and the result, eternal confusion.

But which is the stronger an essential attribute of the Most High, or that which is incidental to man's

existence, came into existence "by man," and since man? Is sin every way as absolute and eternal, as a principle, as holiness-God's holiness-which is absolute and eternal? Consent that it is the weaker, and you yield the argument. Sin will be destroyed, and Divine Holiness will be victorious. The Scriptures, at least, have not left this question in doubt.

"Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy." Dan. 9: 24.

"And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins." Matt. 1: 21.

"The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world !” Jno. 1: 29.

"He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil." 1 Jno. 3: 8.

Seventy prophetic weeks are determined for the establishment of that mission that shall culminate in the end of sin; in which Christ is to save his people from their sins, take away the sin of the world, and destroy the works of the devil, which is sin. [Time expired.]

MR. CARPENTER'S FIRST REJOINDER.

MESSRS. MODERATORS, LADIES AND GENTLEMEN:* Duly appreciating, as I trust, the very great importance of the question now before us, and most fully reciprocating the kind personal regards and strong desires for an honorable and profitable discussion, expressed in the very able address of my worthy opponent, to which you have just listened, I cheerfully assume the position of respondent upon the proposition now under consideration. I also congratulate myself, the audience, and

*For the sake of brevity, the formal opening address, except to the moderators, will be hereafter omitted.-REPORTER.