If then this judgment was at hand, it cannot of course refer to a period at the end of time; and it is in this case equally certain, that the scarce salvation of the christians can have no reference to the immortal world.  These facts being irresistible, the argument must be wholly given up that “the ungodly and the sinner” were to appear in a state of inconceivable torment beyond the grave, because the condition of “the ungodly” stands in contrast with the scarce salvation of the righteous, and this salvation or deliverance was to be in a day nigh at hand, and from a tribulation or judgment in which their adversaries and persecutors were to be involved, and the signs, by which the apostle was admonished of its proximity, had already appeared when he wrote the words of our text.  The meaning of his words, I humbly conceive, is simply this—­The time is come when the persecutions, predicted by Christ as a sign of the approaching destruction of Jerusalem, must begin at us.  And if we the righteous who are innocent, have to endure so many “fiery trials,” what will the dreadful punishment be of our disobedient persecutors?  And if we are scarcely saved from this impending destruction, by fleeing to the mountains of Judea, where will our thoughtless and sinful appear?  We have endeavored to show you where they appeared—­have pointed out the narrow escape of the christians, who were “scarcely saved,” and referred you to the signs by which Peter knew this judgment was at hand.  It is therefore unnecessary to offer any thing further in defense of our views, as the text is, no doubt, plainly understood by every reader.

We close this discourse by noticing one very common objection, made by our religious opposers, to our application of several scriptures.  I do this, because I am not aware that it has been done by any Universalist as a designed answer to the objection.  The substance of the objection is this:—­

There is not a passage in the New Testament which speaks of a day of judgment, of the end of the world and of the coming of Christ, but what Universalists apply to the destruction of Jerusalem.  Then, they contend, “every man was rewarded according to his works,” consequently all subsequent nations are not to be rewarded, nor are they to experience a day of judgment.

In reply to this objection I would remark, that we are not answerable for the many passages which the Saviour and his apostles applied to that event.  But if we make a wrong application of any scripture, why do not our opposers point out the error?  We will now show why the apostles wrote so much in reference to that period.  They do not so frequently speak of that event merely on account of the destruction of their temple city and nation, (though that might justify their frequent reference to it) but there were circumstances of a more imposing and momentous character to attract their attention to that catastrophe.