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epistle of James was addressed to the twelve tribes, which were "scattered abroad"-that is, the twelve tribes of the Jews. 2. The epistle is chiefly occupied to the commencement of the fifth chapter, in giving advice to the brethren scattered abroad, in instructing them how to conduct themselves under their trials, in encouraging them to persevere, and in assuring them of their reward. 3. The fifth chapter begins by denouncing in prophetic style, judgments upon the rich, those who had defrauded the labourer, and killed the just ; which judgment Clarke refers, to the destruction of Jerusalem. And that he is right is evident from the declaration, "Be patient therefore, brethren, unto the coming of the Lord." Thus sir, the judgment without mercy is seen, not to be endless wo, but that awful calamity which came upon the Jews, at the destruction of their city. The circumstances and facts we have noticed, place this beyond dispute. Your sneer, therefore, and assertion that Universalists will make the judg ment all mercy, is quite foreign from the truth.

16. Prov. vi. 15. "Broken without remedy." As this breaking is called a sudden calamity, I should think it an insult to the reader to offer any argument to show that it signified any more than cutting off from the earth, if even this. A man guilty of the vices mentioned here,is suddenly bro ken; and he is rendered so odious and contemptible in the eyes of the people, that there is no restoring him to his former standing. He is broken without remedy. This is especially the case with a man who has shed innocent blood, (v. 20) he can have no mitigation of his punishment; for his case there is no remedy.

17. Matt. xviii. 3. As the kingdom of heavenhere means the gospel kingdom on earth, according to nearly all commentators, this can prove nothing concerning the future world. Besides, if it referred to the kingdom above, it would be no argument against Universalism; for the Psalmist says, (Psal. 22, 27) all the ends of the earth shall remember, and turn unto the Lord; Isaiah (xlv. 23,) every knee shall bow and tongue confess that in the Lord they have righteousness and strength; the Saviour that he will draw all men unto him, (John xii. 32.) St. Paul, that God shall gather together all things in heaven and on earth, (Eph. i. 10;) and the Revelator (Rev. v. 13.) that every creature in heaven and on the earth, and under the earth, and in the sea, and all that in them are, shall sing the song of redeeming grace. Reformatiion, therefore, will be universal.

18. John iii. 3. This is answered under the above head.

19. Mark xvi. 15, 16. " He that believeth not shall be damned." The word damned is no proof of endless wo, because it is synonymous with condemned. "He that believeth not is condemned already." It simply, therefore, expresses the consequence of unbelief, withont any regard to its duration. So with the word saved; it is synonymous with life, peace, rest, joy. Thus, he that believeth hath life. The text then, simply expresses the effects of receiving and of refusing the gospel, and has not the remotest reference to man's final state. Should it be said the tense, shall be damned, disproves this, I answer, the preaching of the gospel was future; and the future tense was of necessity used. Go ye and

preach, he that believes, &c. Hence when the Gospel was preached, then would be the life or salvation, and then the condemnation. The text therefore decides what future time was intended. When speaking of preaching and believing in the present tense, the present tense is used in expressing their effects. Thus, he that believeth on the Son hath everlasting life.' The same tense is used in expressing the effect sof unbelief. "This is the condemnation. The wrath of God abideth on the unbeliever. All these passages are of the same import; and they teach, as we see, not the final condition of men, but that to have the life of Christ, we must believe; and that condemnation and wo are upon all unbelievers.— Hence he that believeth not, shall not see life— that is, no man can see life in unbelief. Faith is the medium through which spiritual life enters the soul. That I am right, is evident, because many who first heard the Gospel and believed, afterwards fell back. Their salvation then was limited. While on the other hand, many who first rejected it, afterwards believed. Their condemnation then was limited. Besides, if we say the damnation and salvation express the final condition of mankind, we must say first, that all will be lost, who are not baptized, for the text makes this essential; second, we must say, that the heathen will be lost, for they do not believe. Are you prepared, Sir, to adopt such awful conclusions? If so, give us something besides assertion for their support. This is all you have given to prove your application of this text.

20. John iii. 36 is answered under the above head.

21. 1 Cor. vi. 9, 10 teaches not the impossibility of idolitars, &c. being regenerated, but the impossibility of their entering the kingdom without regeneration. "Know ye not that the unrighteous, &c. shall not inherit the kingdom?" He then adds: "And such were some of you; but now ye are washed," &c. Having been washed, they had entered the kingdom. Paul therefore, explains this subject satisfactorily and plainly.

22. Gal. v. 21 is the same as the above.

23. Rom. vi. 22. As I have explained the text which you quote (Phil. iii. 19,) in connexion with this, I need add nothing here, only to observe, that it remains to be proved, that the end of which the apostle was speaking in Rom. vi. 22, was endless life; and also if it were, that this is an argument in favour of your inference. The end of a man in the Bible, usually signifies his death. Why not give us direct testimony to sustain your doctrine, and not rest it on inference ? At least, do not take for granted the premises, from which your inferences are drawn.

24. Under this head, you say, "The following passages express the final state of man; and if final," &c. Now as several of these have already been explained; and as you have given no answer to these explanations, I will not waste time in replying to texts thus assumed. Besides several commentator differs with you on these texts; not only so, some as you apply thern, teach old fashioned Calvinism. I deny that the texts refer to man's final state; and as all your inferences rest on the assumed position that they do, your argument falls to the ground.

Thus Sir, as in letter No. vii. I have repiled to

assumption after assumption. And if you are disposed to continue the controversy in this way, I shall not object, for my task is easy, and the reader cannot fail of seeing the sandy foundation on which your partial system is built.

I am, &c.

OTIS A. SKINNER.

LETTER No. XI.

BELL AIR, Feb. 14, 1835.

To Rev. Otis A. Skinner:

Dear Sir-On a careful review of your sixth letter, I find several particulars that require some critical remarks.

To

Your criticism on olam is not only irrelevant but erroneous and absurd. The following are your own words: You admit that olam in Daniel is the same as aionios in Matth. (though you denied this in letter, No. 1.) It is morally certain then, that both refer to the same event the destruction of Jerusalem.'" this, I reply, 1. I did not at any time admit that olam in Dan. is the same as alonios in Matth. I said that olam in the Heb. of Dan. was rendered aionios, by the translators of the Septuagint I deny that the seventy were inspired men, and always gave the true sense of the Hebrew in their translation. I deny that olam and aionios are, in all cases, synonymous. 3. Parkhurst says olam signifies 'time indefinite, unknown, or concealed from man, and is used in the Old Testament, both in a limited and unlimited

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