destruction of Jerusalem. (2.) Christ is to raise the righteous dead at his coming. 1 Thes. 4: 14-17. 1 Cor. 15: 52.Phil. 3: 20, 21. Rev. 20: 4-6. But the dead did not rise at the destruction of Jerusalem. (3.) Christ is to gather his saints together from one end of the heavens to the other, and to be glorified in them, at his coming. Math, 13:41-43; 24:31. 1 Thes.4:17 2. Thes 1:10. But this was not the case when Jerusalem was destroyed. So far were the angels ofGod from gathering together the elect from one end of the heavens to the other on that occasion, that they were actually forewarned by Christ to "flee to the mountains." (4.) The coming of Christ is to be sudden, and to many, wholly unexpected. He is to come with the suddenness and vividness of lightning, like a thief in the night; men are to be about their business and pleasures as they were in the days of Noab,-two to be in the field, one to be taken and the other left,-two women grinding at the mill, one to be taken the other left. Math. 24: 27, 38, 40, 41. 1 Thes. 5: 2, 3. 2 Pet. 3:10. But it was not so when Jerusalem was destroyed. There was nothing sudden in that event. The war existed more than three years before the city and temple were destroyed. The Roman army was slow and deliberate in its movements. Having conquered the most of Galilee, they repaired to Cesarea in the autumn of A. D. 69, for winter quarters. In the spring, they moved slowly towards Jerusalem, driving the Jews before them, as sheep to the slaughter; they arrived under the walls of the city in April, and continued the siege till Sept. before they destroyed the city. This was very far from being sudden like the coming of lightning. (5.) Besides, when the Lord comes, he is to introduce a general and particular judgment.

"All nations are to be gathered before hiin." "We must all appear at the judgment seat of Christ, that every one may receive the things done in his body." "The righteous" are to be received to the "kingdom prepared for them from the foundation of the world,', and have "eternal (aionion) life," while the wicked are to go away into everlasting (aionion) punishment." Math. 25: 31, 22,46. 2 Cor. 5: 10. "But all nations were not gathered at the destruction of Jerusalem; "every one did not there receive according to his works," nor did the righteous there find "eternal life;" nor the wicked "eternal punishment." What then can be plainer than that the destruction of Jerusalem and the coming of our Lord are two distinct events?

4. But you say that Christ and his apostles frequently spake of the coming of Christ, and the end of all things' as near

in their day. I answer, (1.) The apostles were not permitted to know definitely, the times and seasons when their Lord would come, as appears from Matt. 24: 36, 50. (2.) Our Savior and his apostles evidently spake comparatively when they spake of the end of all things being near at hand." Comparing the time to come with the time that had been, and the whole length of time with eternity, the end of "all things was then, as it is now, at hand." Time is but a shadow, and the Lord will make comparatively, "a short work on the earth."

5. There is one mode of supporting Universalism, which some of your preachers have adopted, which I regret I have not time more fully to examine. It is the notion that the animal part of man is the sinful part. You say that man is a kind of three-fold being, having a body, soul, and spirit, and that the spirit, which alone survives death, is immaculate, not guilty; that the soul, by which you mean mere animal life, which man possesses in common with beasts, is the sinful part, and that this is wholly destroyed by death. To this I briefly reply,

(1.) This theory is at war with the philosophy of mind.Every body knows who will reflect a moment, that sin is an act, not of the body, not of the mere animal, but of the mind, of the intellectual part of man. A brute cannot sin, because it has not intellect. The mind first invents the deed, and wills to do it, and then uses the body as an instrument. This every one knows, who will consult his own experience. (2.) If the animal part of man is the sinner, how does it happen that the mind or spirit suffers the pangs of guilt? If your doctrine in this respect is true, we might expect that the sin of blasphemy for example, would produce a pain in the head, or the gout instead of a distressed conscience. (3.) The word heart you know, is used in the scriptures to represent the affections of the mind. Well, now, Christ says, "Out of the heart proceedeth fornications, thefts," &c. Math. 15: 19. (4.) According to this doctrine, there is no salvation. If the spirit never sinned-never was lost-never was guilty, it is manifest it needs no pardon-no repentance-no salvation. It only needs to be helped out of bad company, a deliverance easily effected by the aid of a halter, razor, or arsenic. (5.) If the spiritual part of man is not the sinful part, I cannot understand Paul when he says, "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness," literally, wickedness of spirits. Eph. 6: 12.

In fine, I have now examined your system. I have compared it with human experience, sound philosophy, and common sense, and have found it mocking common sense, outraging human experience, and denying the most obvious principles of sound mental philosophy. We have also weighed it in the balances of the sanctuary,and here we have found it fearfully wanting. Let me exhort you then not to trust your soul another day upon the delusive hope that you shall go to heaven,because there is no hell. One sinner will make a hell in any part of the moral universe, where he may chance to be. There is no running away from self or sin. Your sin will find you out.

Yours as ever.

P. S. In these letters I have taken Universalism as it is; not as you would define it, when pressed with its absurdities; but as it is believed and preached by its most popular advocates, and defined and defended by its standard authors.These authors, as you very well know, are ultra-Universalists. They believe in no retribution in the world to come.

THE END.