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of language, but palpably contradict both the letter and the spirit of the expressions used by the inspired writers. I will not, I cannot admit of any explanation that palpably contradicts the sacred text. A doctrine which stands in direct contradiction to the language of Holy Scripture, as Universalism unquestionably does, must necessarily be false.

As you appear to lay great stress upon the opinions of "orthodox critics," I shall lay before you some of their sentiments concerning the metaphors on which my twelve objections are founded. And as you have appealed to Clarke, to Clarke you shall go, and I will abide by his de

cision.

I am greatly astonished that you gave the names of commentators by wholesale, as being in favor of the doctrine of Universalism, when it is well known to every well informed man, that every commentator who wrote on the Scriptures in the English language, is opposed to Universalism as an injurious heresy.

The quotations which I shall make, are frem Henry, Wesley and Clarke. Objection 1. Wheat and chaff.

12.

Matt. iii:

Mr. Henry says, "Hell is the unquenchaable fore, which will burn up the chaff, which will certainly be the portion and punishment, and everlasting destruction of hypocrites and unbelievers." Com. in loc.

Obj. 2. Fruttful and unfruitful tree. Matt.

iii. 10.

On these metaphors, Henry observes"Fruitless trees will be cut down by death and

cast into the fire of hell, a fire blown by the bellows of God's wrath, and fed with the wood of barren trees." Com. in loc.

Obj. 3. The salt having lost its savour. Matt.

v. 13.

Our Lord says of this salt, it is thenceforth good for nothing. If the finally impenitent or apostates, who are represented by the salt, should, at any future time, enjoy eternal life in heaven, these words of our blessed Savior must not only be void of meaning, but absolutely false.

Obj. 4. The last state of the man is worse than the first. Matt. xii. 43—41.

On these words, Mr. Wesley remarks, "They (the seven spirits) enter in and dwell-Forever, in him who is forsaken of God. So shall it be to this wicked generation—Yea, and to all apostates in all ages." Notes in loc.

47.

Obj. 5. The good and bad fish. Matt. xiii.

On this text you have given a distorted view of Clarke's comment, for, in his exposition, I find the following comment: "By picking out the good and throwing away the bad, ver. 48, is meant that separation which God shall make be tween false and true professors, casting the former into hell, and bringing the latter to heaven." Notes in loc.

Obj. 6, The wheat and the tares. Matt. xiii. 24-30.

On these words Mr. Henry says, "Hell is the furnace of fire, kindled by the wrath of God, and kept burning by the bundles of tares cast into it, who will be ever in the consuming, but never consumed." Com. in loc.

Clarke says, "These words may refer, 1. To the creation of the world. 2. To the Jewish state and people. 3. To the state in which the world shall be found when he (Christ) comes to judge it. The righteous and the wicked shall be permitted to grow together, till God comes to make a full and final separation." Nites in loc. Obj. 7. The five foolish virgins shut cut. Matt.

XXV. 1-12.

On these words Henry observes, "The state of Baints and sinners will then be unalterably fixed, and those that are shut out then, will be shut out forever." Com. in loc.

Clarke says, “Then shall the kingdom of heaven. The state of Jews and professing christians, or the state of the visible church at the time of the destruction of Jerusalem, and in the day of judgment; for the parable appears to relate to both those periods. And particularly to the time in which Christ shall come to judge the world, it will appear what kind of reception his gospel has met with." Again, "The door was shut. Sinners on a death bed too often meet with those deceitful merchants, who promise them salvation for a price which is of no value in the sight of God. Come unto me, says Jesus, and buy--there is no salvation but through his blood, no hope for the sinner but that which is founded upon his sacrifice and death. The docr was shut-dreadful and fatal words! No hope remains. Nothing but death can shut this door-but death may surprise us in our sins, and then death is our only portion." Notes in loc.

Obj.8. The parable of the talents. Matt.xxv. 14-80.

On the punishment of the unprofitable servant mentioned in the parable, Dr. Clarke remarks: "He is punished with an everlasting separation from God and the glory of his power. Cast forth the unprofitable servant, ver. 30. Let him have nothing but darkness, who refused to walk in the light let him have nothing but misery, weeping and gnashing of teeth, who has refused the happiness which God provided for him.

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Reader, if the careless virgin and the unprofitable servant against whom no flagrant iniquity is charged, be punished with an cuter darkness, with a hell of fire; of what sorer punishment must he be judged worthy, who is a murderer, a blasphemer, a thief, a liar, or in any respect an open violator of the laws of God? The careless virgins and the unprofitable servant were saints in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell!" Notes in loc.

Obj. 9. The parable of the feast. Luke xiv. 15 -24.

On this parable Clarke says but little, and refers his readers to Matt. xxii. 1-14, where it is largely explained, in which explanation I find the following words :-"That if this marriage do not take place here, an eternal separation from God, and from the glory of his power shall be the fearful consequence." Notes in loc.

Obj. 10. The rich man and Lazarus. Luke xvi. 19-31.

On this parable Wesley remarks, "But Abraham said, Son-according to the flesh. Is it not worthy of observation that Abraham will not re

vile even a damned soul? Shall living men revile one another? Thou in thy life time receivedst thy good things: Thou didst choose and accept of worldly things as thy good, thy happiness. And can any one be at a loss to know why he was in torments? This damnable idolatry, had there been nothing more, was enough to sink him to the nethermost hell." Notes in loc.

Clarke says, "This account of the rich man and Lazarus is either a parable or a real history. If it be a parable, it is what may be; if it be a real history, it is that which has been. Either, a man may live as is here described and go to perdition when he dies: or, some have lived in this way, and are now suffering the torments of an eternal fire. The account is equally instructive, in which soever of these lights it is viewed."— Again, "The torments which a soul endures in the hell of fire, will form through all eternity a continual present course of indescribable woe. Actual torment in the flames of the bottomless pit, forms a fourth circumstance in the punishment of the lost." Notes in loc.

Obj. 11. The vine and its branches. John xv. 5, 6.

Henry says, on these words, "They will be burned forever in a fire, which not only cannot be quenched, but which will never spend itself." Com, in loc.

In explanation of this metaphor, Clarke says, "He is cast forth: Observe, that person who abides not in Christ, in a believing, loving, obedient spirit, is 1. Cut off from Jesus, having no longer any regard or title to him, or to his salvation. 2. He is withered-deprived of all the in

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