is no evil, or even in which there can be no evil; but there cannot be a nature in which there is no good" (De Civit. Dei, xix., 13). "Wherefore, let not the fact that sinful souls are vituperated move you to say in your heart that it were better that they should not exist. For they are vituperated by comparison with themselves, while we think what they would have been if they had not sinned. Nevertheless, their Creator, God, is to be praised to the highest degree that our human faculties will permit, not only because he disposes of them justly when they have sinned, but also because he has made them such, that even when they are defiled by sin they are in no respect surpassed by the dignity of corporeal light, on account of which, he is notwithstanding justly praised” (De Lib. Arb., iii., 12). "If any one should say: I would rather not be than be miserable; I will answer: You speak falsely" (Ibid., 18). "It is in no way possible that any one should prefer not to be" (Ibid., 23). "Consider, therefore, so far as you are able, how great a good is being itself, which both the blessed and the miserable desire” (Ibid., 20).

From all the foregoing, it is apparent that Latin theology allows a view of the state of eternal condemnation which mitigates its misery and admits that it may be to some extent diminished. The advocates of the mitigating view can draw reasons and arguments in its support even from the writings of the great Doctor whom the more rigid theologians venerate as their master. In fact Leibnitz took the suggestion of his theory of progressive diminution from passages in St. Augustine.

I have endeavored to show what is clearly proposed in Latin theology as a dogma of faith respecting eternal punishment, and to mark the distinction between this dogmatic teaching and private doctrines, more or less prevalent. I leave what I have written to have its due. weight with sincere and considerate readers, hoping especially that it may help them to find the harmony which certainly exists between the revealed truth, and the dictates of reason and the moral sense.

Aug. 7. Hewit

CHAPTER XXV.

EVERLASTING LIFE A DOGMA OF THE CATHOLIC CHURCH. EVERLASTING DEATH AN OPINION, NOT A DOGMA.

Variety of Opinions, in the Primitive Church as well as Now.-Bishop Pearson's Opinion given in full from his Standard Treatise on the Creed. This the Common Opinion in the Church.-Agrees with Prayer Book and Catechism.-Milder Opinion of Origen, St. Gregory of Nazianzum, St. Gregory of Nyssa, St. Hilary of Poictiers, St. Firmilian, Didymus of Alexandria, and many Others.-No Condemnation of their Teaching.-Various Texts of Holy Scripture appealed to by them.-Use of the Hebrew word olam and the Greek word aion.-Canon Farrar quoted in full in Favor of the Milder View.-The Words "Damn" and "Damnation."-The word "Hell."Sheol, Gehenna, Hades, Tartarus.-Dr. Pusey and Canon Farrar.-Phrases in the Prayer Book consistent with the Milder View.-The Church Universal has never dogmatically Answered the Question.-Therefore there is Liberty of Opinion.

By Rev. JOHN H. HOPKINS, S.T.D., Burlington, Vt.

THE Apostles' Creed and the Nicene Creed contain a statement of those great truths which are "of faith." To these may be added the definitions of the undisputed General Councils, before the great schism between the East and the West. Everything that cannot be clearly decided by these great and primary authorities is matter of opinion, and not matter of faith.

The Apostles' Creed declares that we believe in "the life everlasting." The Nicene Creed says that we look for "the life of the world to come." That this life to come will be everlasting for the righteous, a life of everlasting happiness, "forever with the Lord," —all Christians in all ages are agreed.

But do these words in the creeds mean to assert the everlasting life of the wicked as well as of the righteous, and the eternity of the punishment of the lost as well as the unending joys of the blessed?

preston I shall give, not my own individual Da le sujet ut simply an historical statement of facts. rers pot dearly defined, there is great freedom of

me

relem, on this subject, existed notoriously in the La Ses to the Church, and exists quite as widely among us cut winch many would call "the old orthodox will be presented in the words of Bishop Pearson, in Make a the Creed." which is included in the list of aur House of Bishops as text-books for the inLakes for Hy Orders. In his explanation of "the east article of the Apostles' Creed-he first aw the wicked, as if that were the primary obde this ends that part of his explanation:*... beach of the Article. I conceive these certain cates a Christianity: That the wicked after this

el be their sins so that in their punishment Nakuvstaden of the justice of God revealed against Area: That to this end they shall be raised ... be judged and condemned by Christ, and de tormented with the Devil and

ansament which shall be inflicted on them to her sins as a recompense of their demersider mere than he hath deserved: That comoned 4 ) a pain of loss, the loss from God, by 16 Just out: the pain from themselves,

glin, and regret for losing him: That they A veramed ve pain of sense inflicted on them Cowan babblech upon them, represented unto er persons shall continue forever in ander an everlasting pain of loss, because

ander an eternal pain of sense, because

Vitae te wrath of God which abideth on