"For instance, A and B are two consummate villains, and have been so for years, but in a quarrel A murders B--of course B goes to an eternal hell--but, through the labors of Mr. Hammond and others of the so-called orthodox churches who visit him in his cell before his execution--he repents. (?) They lay this Spiritual Bankrupt Act before him. He sees it is the only alternative to keep out of hell; so he takes the benefit of it, is hanged, and goes to heaven. Thus, the murderer gets to heaven by the lucky chance of being the murderer instead of the murdered. If his victim had been fortunate enough to-strike the fatal blow, he could have changed places with him; and so the endless destiny of each would have been reversed by the chance blow of a street fight! Is it, I ask, on such grounds God distributes rewards and punishments? What must be the moral influence of such a doctrine? "Again: A lives a life of crime for sixty years, and on the very next month or day, repents by taking the benefit of this Spiritual Bankrupt Act, dies and goes to heaven. B lives a life of virtue and goodness for sixty years, and the very next day or month makes a false step, or commits a crime, and is consigned to an endless hell to suffer intense misery without relief and without end. And yet we are told by the advocates of this unscriptural doctrine that this is a just distribution of rewards and punishments under the government of God who 'is Love,' but above all, THE FATHER. "Look at the case of one Ward, who, in one of our counties a while ago, murdered his wife--was sentenced to death, and attended by his 'Orthodox' spiritual advisers before execution. He also repented (?) and took the benefit of this Spiritual Bankrupt Act. When he stood upon the gallows, he said, he 'had but two steps to take--one into eternity and the other into glory.' And his poor wife--what became of her? Gone, 'with all her imperfections' to suffer unmitigated misery as long as God himself shall endure, and this, too, according to the unscriptural doctrine of the same churches which teach 'no change after death.' Again we ask, what can be the moral influence of such teaching? "The truth is the burden of the most of the teaching of the day is, to 'die right;' 'make your peace with God in time,' and 'get religion before you die;' thus making religion to mainly consist in one general scramble to get into heaven and keep out of hell."