respects, and equally terrific, is found in Isa. xiii. 6, 22. Joel ii. 1, 11. See, also, Psalm xcvi. 13. There is nothing in any or all of these passages which is not perfectly referable to the things of time. Comp. Ps. 1. 5, and Matt. xxiv. 31, and connexion.

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as a

The fate of the angels [or messengers] who sinned, and that of Sodom and Gomorrha, are not to your purpose. Jude adduces these instances of the judgment of God as examples to the "filthy dreamers," who disgraced the Christian Church. GILPIN aptly remarks, that the apostle mentions the destruction of the cities of the plain, dayμa, something that was a visible example to all. That word, deriving from divuμt, to show or exhibit, properly signifies to give a sample of something to be sold." So also BENSON, HAMMOND, WHITBY. The phrase "even as” clearly shows that the case of the angels [or messengers] who sinned, was also adduced as a visible example. You will not pretend that torments in the invisible world, can be a visible example to men in the flesh. So soon as you evince a desire to enter fully into the consideration of this subject, as a part of the discussion, you will find me ready. You must not, however, assume as granted, that the inhabitants of Sodom suffered the vengeance of eternal fire "after the shower of fire had swept them from the earth" —nor must you assume that the angels mentioned in the preceding verse were superhuman beings, nor that endless punishment was their doom.

If you will read 2 Cor. v. 10, without the words supplied by the translators, (which are always printed in italic, and for which there is no Divine authority,) you will perceive that your argument therefrom in proof of a future general judgment is not so strong as you may have supposed. Paul speaks of being absent from the body, and present with the Lord; but he also speaks of being at home in the body-and it was with reference to the latter situation that he said, "For we must all appear before the judgment seat of Christ, that every one may receive the things [not out of but] IN BODY, according to that he hath done, whether good or bad." He says, in Gal. vi.

7, "For whatsoever a man soweth, that shall he also reap." He who sows a field of grain in Pennsylvania, does not expect to reap the crop in France. He will reap where he sowed.

In Luke xxi, our Saviour, in discoursing of events connected with his coming to destroy Jerusalem, speaks of standing before the Son of man. All this was to be in the earth. Why then should it be supposed that the judgment seat of Christ is in the immortal world? Jesus told his disciples that he should come to judge the worldnot that the people should go into the future state to be judged.

It is true, as you quote, that "God shall bring every work into judgment, with every secret thing," Eccl. xii. 14; it is true that "God shall judge the righteous and the wicked," Eccl. iii. 17; and it is equally true that "He is a God who judgeth in the earth," Psalm lviii. 11.

In your comments on Rom. ii. you (unintentionally, I presume,) misquote verse 7. You make it declare that "God will render glory, honour, immortality, eternal life, to them that patiently continue in well-doing." The text reads thus: "To them who by patient continuance in well-doing seek for glory, honour, immortality, eternal life." I have shown in previous letters that the believing ARE in possession of eternal life, and that "glory, hon our, and peace," are the present consequences of righ doing.

You rest much of your argument on the alteration above corrected, and also on the declaration, "in the day when God shall judge the secrets of men by Jesus Christ according to my gospel." This declaration is nothing to your purpose, unless you prove that the day referred to appertains to a future existence. The expression, "the day of wrath," furnishes no such proof. In Zeph. i. we read, "The great day of the Lord is near that day is a day of wrath, a day of trouble and distress, a day of the trumpet and alarm against the fenced cities," &c. So we read in Rom. ii." indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil." The former

....

passage might be applied to a future state with as much propriety as you have thus applied the latter.

Acts xvii. 31, in my judgment, affords no proof of the position you quoted it to establish. Jehovah says, "I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth." Jer. ix. 24. God committed all judgment to the Son, John v. 22. It is recorded, Isa. xxxii. 1, "a king shall reign in righteousness, and princes shall rule in judgment." Jesus said to his disciples, Luke xxii. 29, "And I appoint you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." As God who judgeth in the earth, committed all judgment to the Son, and appointed him a kingdom, it was requisite that a day (or time to reign) should also be appointed, (the gospel day or dispensation, Isa. xlix. 8; 2 Cor. vi. 2,) in which God should judge (or rule) the world in righteousness by that man whom he had ordained. See Psalm xcvi. 10-13. " Say among the heathen that the Lord reigneth," &c. This surely does not argue that God himself had not previously judged the world in righteousness.

In quoting Matt. xvi. 27, 28, you suppose that verse 27 relates to a yet future coming of Christ to judge the world, while you acknowledge that verse 28 refers to his coming in his spiritual kingdom, to judge Jerusalem and call the Gentiles. But the proof of such a transition of reference in the cited verses remains to be produced. Our Lord frequently spake of his coming, and by comparing the language of the text with other passages, we shall arrive at some definite conclusion on the subject.

Luke xxi is chiefly devoted to the consideration of events connected with the coming of the Son of manand all those events have a direct relation to the destruction of Jerusalem. "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh . . . . . And there shall be signs in the sun, and the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power

and great glory." In the verses following, this coming is confined to the then existing generation. See verse 32.

In Matt. xxiv similar events are predicted, connected with the same coming "in the clouds of heaven with power and great glory," and the whole is expressly confined to the generation then existing. See verse 34.

In Matt. xvi. 27, 28, language of the same import is used-"For the Son of man shall come in the glory of his Father with his angels, and then he shall reward every man according to his works. Verily I say unto you, There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom." Before the close of the then existing generation, Jesus was to come in the kingdom which God had appointed him, and then was to begin the day appointed in which God was to judge the world in righteousness_by that man whom he had ordained and in that day, also, Jesus, as the King who was to reign in righteousness, was to render to every man according to his works. This was the gospel day-the day referred to in Rom. ii. &c.

I will only add, that the passage in question is explained as above by PEARCE, HAMMOND, ROSENMULLER, Dr. ADAM CLARKE, and others.

You rely with all confidence on 2 Thess. i. 6-10, as being "conclusive on the subject of our controversy." But if you will re-examine your remarks, you will perceive that the entire force of the passage in proof of endless punishment, depends on the supposition that "the day of final judgment" is referred to. You say, "IN THAT DAY, the day of final judgment," &c. The time specified by the apostle is, "when he shall come," "when the Lord Jesus shall be revealed from heaven." I have already shown when Jesus was to come, viz. before the close of the generation in which he lived. No doubt Paul's language, when written, had a future reference-but I cannot allow you to assume that it is yet future. Jesus said to his disciples, Luke xvii. 30, 31, Even thus shall it be in the day when the Son of man is revealed. IN THAT DAY, he which shall be upon the house top, and his stuff in the

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house, let him not come down to take it away; and he that is in the field, let him likewise not return back. Remember Lot's wife," &c. Similar directions are given in Matt. xxiv. 15-18. So also in Luke xxi. 20-23; in all which places the time of tribulation to Jerusalem is obviously referred to. Jesus said, "Then shall be great tribulation," and "These be the days of vengeance, that all things which are written may be fulfilled." In 2 Thess. i. which you quote, it is written, "It is a righteous thing with God to recompense tribulation to them that trouble you taking vengeance on them that know not

God," &c.

As the passage now under consideration was once by me considered a strong proof of endless punishment, and as it appears to be a prominent objection in your mind against Universalism, allow me to propose a full examination of its merits. Four questions present themselves. 1st. Who troubled the Thessalonians? for they were the persons to be punished in the manner stated, 2 Thess. i. 6--10; Acts xvii. 5-9. 2d. When were they to be punished? This question I have already attempted to answer. 3d. Where were they to be punished? "From the presence of the Lord," &c. The Jewish use of this phrase should receive due attention, 2 Kings xiii. 23; xxiv. 20. 4th. In what was the punishment to consist? "In everlasting destruction from the presence of the Lord," Jer. xxiii. 39, 40. This is simply a sketch of the subject, which I am prepared fully to discuss, so soon as you feel disposed to furnish your proofs that the passage refers to the future state.

As this letter has already been extended beyond desirable limits, I defer the presentation of additional testimony in proof of the final holiness and happiness of all mankind. I wish not to quote a text without proceeding to show that it has the bearing I suppose it to have. And I may add, that a few passages to the point are of more value than many of an equivocal or doubtful character. With assurances of continued respect

I am yours, &c.

ABEL C. THOMAS.