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I^B 
 
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 ^OVA SCOTU 
 
 PROVINCE HOUSE 
 
V ''^^-'V ' . 
 
 liiMliiiiiiiiMiHiiiiiiii' 
 
 MARKS OF ERROR, 
 
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 DRE-V- CKCjJkliXiBS TXJP^DPEm, "O- JD. 
 
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 EBTtATA.-On pa-e 4, line 8, from bottom, for " at the earMer," read, at an earlier. 
 On pace 5, Hue 18, from top, for " institution," read, restitution. 
 On page 7, 1st line, for " text," read texts ; line 10, from bottom, '^ ' 1 F^ter » read 
 2 1'eter, &c. i '. 
 
 On page 8, line 2». from top, for « John iii, 2 " read 3 John 2. 
 On pa"e 9 line 14. from bottom, for " formeth spirit," read, formetn the spirit. 
 On page 10, line 21, from bottom, for " Prov. xii. 22," read Prov. xii. 28. 
 
 \^0b 
 
 r 
 
 • ! 
 
ktM^^mmmmimmmtiUrviM-mmm-' 
 
 s«MiH«4*W«*'"*»«»l«l*«wB 
 
 MARKS OF ERROR. 
 
 All error is jernicious. In some 
 cases it is ruinous. It is e.specially so 
 when it tends to encour.ige tiie ungodly 
 to sin with the liope oi impunity, or of 
 only sliglit punishment. It may, there- 
 fore, by the Divine blessing, be service- 
 able to jiotice some of the marks, or 
 indications, by which error may be 
 det'Cted and avoided. 
 
 Among these may be suggested : — 
 1. The assuming of false colors. A 
 man who is advocting the truth has no 
 occasion to call himselt by a designation 
 that does not belonj? to him. He who 
 p-'fe? to be one of a party, or body, 
 to hid. l.e is, in reality inimical, gives 
 strong reason to doubt his candor and 
 fairnesss. When, therefore, Mr. Jacob 
 Blain tells us, on the title page of his 
 pamphlet — " Death not Life " — that he 
 is a " Baptist Minister," it may be 
 fairly inferred, that he is deficient in 
 these important elements. If he ever 
 was e. " Baptist Minister," in the or- 
 dinary and proper sense of that desig- 
 nation, certainly he is not one now; 
 and consequently he ought nor to retain 
 the name ibr the purpose of decoying 
 Baptists. Let tlum — let all— be on 
 their guard. 
 
 2. Propkesying smooth thinps. This 
 the ungodly Israelites and Jews wished 
 the propliets to do : and they who did 
 so were thereby shewn to be false 
 prophetB. (I Kinj^s xxii. 6 — 14, 23, 
 Isa. XXX. 10. Jer. v. 31 : xiv. 13, 14.) 
 Mr. B. though evidently reluctant to 
 ditfer from the Universalists, (p. 21, 22,) 
 sees insurmountable obstacles to tlie re- 
 4Ception of their sentiment that all men 
 will be finally happy ; but agrees with 
 them in denying tiiat there is «ny bell, 
 
 place or state of future misery ; and 
 maintains that there is no conscious ex- 
 istence of any persons, and consequently 
 that there can be no suffering between 
 death and the resurrection, and that the 
 wicked will then be literally b-.rnt up, 
 and so cease to exist. Carnal men, 
 who have no relish for the pure joys of 
 heaven, but ardently desire to enjoy the 
 pleasures of sin, if they cannot find 
 repo-e in the belief of Universalism, 
 will be naturally disposed to embrace 
 this system with delight, as being 
 adapted to afford them relief frorp the 
 di;-qui<iting apprehensions of the future 
 dreadful consequences of continued im- 
 piety and. rejection of Christ. As Mr. 
 B denies that the preaching of terror 
 ever does any good, it is not to b« ex- 
 pected that in his public discourses, any 
 more than in his pamphlet, he dwells on 
 the bu. iiing up of the impenitent ; and 
 this part of the system seems likely to 
 be soon abandoued. Indeed, since the 
 way of erroi', like that of sin, is down- 
 hill, and men do not like the idea of 
 even short suffering, it is not strange 
 that increasing numbers of Annihila- 
 tiouists are said to be now rejecting this 
 sentiment, and so denying the re.'^urrec- 
 tion of the wicked dead. As this doc- 
 trine is taught in the sacred Scri|)ture8 
 HS plainly as any truth revealed in them, 
 it may be reasonably anticipated that 
 such persons will ere long take the next 
 step, and, saying with the unbelievers 
 in IsMiah's t;rae, (xxii. 13.) " Let us 
 eat i d drink ; for to-morrow we shall 
 die," reject the Volume of inspiration 
 altogether. 
 
 3. Palpable inconsiHtencies. Mr. B. 
 alleges, (p. 25,) that if sinners are ex- 
 
no^ed to endless woo, Christ cannot 
 sCe any of .hem, "as he did not suffer 
 
 emlls/woe." This fKllamus mode o 
 reasonin,, ignoring the infin.te vah,. of 
 the atonement made by the Son ot God, 
 and the efficacy o( His P'--"^^^'";;^ 
 is obviously destructive ot h o^n 
 scheme. If Ch.iat in order to ^a^e 
 Ss, must have suffered precse y 
 that to which they were expose.l, h n 
 follows with absolute -rtjun.y th.U 
 according to Mr. B.'s view. He can no 
 save any of them, as lie was not burnt 
 up and annihilated. 
 
 It is obvious that if any being were 
 annihilated, though anotl>cr m.ght be 
 made like it, that same beu>g would 
 ^ever exist again. But our author ad^ 
 duces numerous words i.hrase>, a 'd 
 texts, (p. 10-20,) to prove, that the 
 :::^k^d^e annihilated at thedjs^^on 
 
 of the body, and says, (p. 20.)^ ^ l |;'j 
 
 final doom of the wicked is death ; and 
 yet he maintain, that these same per- 
 Lns will be burnt up, and so annihila- 
 ted, at the day of judgment. Are not 
 
 these views grossly inconsistent? Ihest 
 specimens, out of many that m.ght be 
 given, may suffice. 
 
 " 4. The founding of a theory on ob- 
 scure texts Obviou>lyMr.B.sargu. 
 ments to prove ' the unconscious state 
 of the dead,' and to oustain In. ^jsttm 
 are principally drawn from the Old 
 Testament ; which undeniably is, in 
 general, much more obscure with refer- 
 ence to the future state of man than the 
 New. (2Cor.iil.7-l40 If he - 
 ioin with infidels in asking us, Wh) 
 was not all that concerns munkind made 
 perfectly plain at the earlier period ? 
 he may be referred to .lob sU 2. 
 '• Shall he that contendeth with the 
 Almighty instruct Him ? He that re- 
 proveth 'God, let him answer it. lie 
 Lely can not pretend tb.t the burning 
 UP of the wicked at the day ot judg- 
 ment was made known to Adam, or was 
 
 revealed for thousands of years after 
 
 the fall. , ., lir . T> 
 
 One of the passages on which ISIi • 1*. 
 
 like his brethren in general, spec.alU 
 
 relies, is Malachi iv. 1. "tor behola 
 
 he diy cometh that shall burn as an 
 
 oven; and all the proud, yea, and alj 
 L; do wickedly, shall be stubble: and 
 the day that cometb shall burn th.'niui.. 
 
 saith the Loud of hosts, that it shal 
 l,.ave them neither roo. nor brand.. 
 This strongly figurative uii.guage i.>d i- 
 eating wretchedness by i\v symbol of 
 being burned up, is eage.ly se.zed by 
 Annihilauonis.s ; and it may seem a 
 first sight to give some countenance to 
 Uieir ^heme. \hv a careful ex^m- 
 ination of the passage, <^ou.mv.d ^nh 
 the remainder of the Chapter, ma/ 
 shew the attentive reader, that .t^e.-jte 
 no. to the day of jiulgment, ot wh.oh 
 ,,,.re is no mention, nor any r.ie e.^a. 
 to the resurrection ot the dead, >>ut .o 
 the utter overthrow and wretcheoc.s 
 of the unbelieving Jewish people, tur^- 
 told also bv Christ, and recorded bj 
 Josephus. So the overthrow and deso- 
 lation by ^he Ammon tes >s expressed by 
 the emblem of " destroying his t uit 
 from above,and his roots from beneath. 
 Amos ii. 9.) The prophet proceeds 
 f speak of the fa vo,-able state ot those 
 
 who would - fear the Loud s name 
 to whom - the Sun of righteousness 
 svould ari^e with healing in his win. ^ ; 
 and they should go forth and grow up 
 as calves of the stall." This language 
 is by no means adapted to the state of 
 the pious in heaven after the resurrec- 
 tion; but suits their condition whde 
 heTe'intime. That Mah iv. 1, is to be 
 understood figuratively, is evident also 
 from verse 3rd, in which n is sa d to 
 the pious, " The wicked. . . shall be 
 ashes under the soles of your feet n 
 the day that I shall do this sa.th the 
 LOKD of hosts." Indeed Mr. B. him- 
 self says, (p. 75, 76,) Ml IS yet a 
 matter of doubt with me, whether Uter- 
 
MMMM 
 
 5 
 
 al fire Is ever liitend<'a ns tlio instrument 
 
 to (U'strcy tl.e sswkvA. In telling of 
 
 iiid-'nicnts on the ♦ benst and fala« pro- 
 
 pliK alcno, /f/r and iwrn an- us>ed tij^lit 
 
 times \sluT.; literal Hre is not meant; 
 
 and in over 100 texts tl.ey are tiins 
 
 used." If, then, the^e terms are u^ed 
 
 as emblems of wrath and svjferinf/, 
 
 or " fiery indijziiation," as Mr. ii. 
 
 «»ays, " surelv his scheme of the literal 
 
 bnrniu-r np of sinners at the jiid'iment 
 
 dav, and their annihilation thereby, 
 
 founded principally on the text m 
 
 Mahiehi, and sueh expressions as th^ 
 
 burning of chaff, tares &c , ought, by 
 
 his own shewing, to be abandoned. 
 
 Aels iii. 21.' "Whom the heaven 
 must receive imtil the times of institu- 
 tion of all things" is ^'ited, (p. 21,) as 
 p'oof of annihilation. Our Lord said 
 of John the liaptist, " Elias yenly 
 Cometh . . a.id r.sto.eth all thmgs. 
 ^iut iKW (''.d he " re^tol•e all things t 
 Obviously by the fulfilment of all that 
 wt.ri Nsritten ^.f him. (Mark ix. 12, l_3.j 
 I, iu-(( -dance N\itli this, the elosmg 
 pan of the verse ^hews, that, the term 
 rendered " re.^titution," derived from 
 the same root, does in reality denote 
 the aecomplishnient, or fuljU>nent " of 
 all things which God had spoken by 
 the mouth of ail his holy prophets since 
 tlie worl.l began." Certaudy it gives 
 no countenance to the doctrine ot an- 
 nihilation, r. , . a on 
 Our author adduces Col. i. 19, ^0, 
 which speaks of God as " reooncdmg 
 all things unto himself, whether they 
 be things in earth or things in heaven" ; 
 and Kph. i. 10, "That in the fulne.sof 
 times he might gather together m oiie 
 all thiuLis in (Christ, loth which are in 
 heavcn^and which are on earth." Bnt 
 tljese te.\ts, with that in Acts, aflord a 
 much more plausible argument in favor 
 of Univer-alism ; for assured'y restitu- 
 tion and reconciliation an; exceedingly 
 different from annihilation. Bnt they 
 furnish no real argument in support ot 
 
 either of these discordant schemes. 
 The Apostle was treating of believers 
 who had gone to heaven, of such as 
 were then on earth, and those who 
 would subsequently believe. (Col. i. 
 18-28. Epli- »• 4-H. Jno. xvii. 2U-- 
 24 ) To these he evidently referred 
 in like manner when, speaking of Christ, 
 he said, (Kph. iii. 15,) " Of whom the 
 whole family in heaven and earth is 
 named." This error of applying to the 
 wickel tho.se portions of Scripture 
 which relate only to the pious, is quite 
 common, and exceedingly dangerous. 
 It should be carefully avoided. 
 
 Because Solomon acknowledges that 
 he had been tempted to think, (See 
 Eccles. ii. 1-3, and Pa. Ixxiii.) from 
 external appearances, that '' a man hath 
 no pre-emincrce above a beast," Mr B. 
 alleges this as proof, (p. 11,) that it is 
 really so. But Solomi n presently adds 
 "Who knoweth" [duly considers the 
 difference hetween] •' the spirit of man 
 tliat goeth upward, and the .spirit of the 
 beast" tl'.at goeth downward to the 
 e.iith.") (Eccles. iii. 18-21.) In 
 cliap. xii. 7, he says of man at death, 
 " Then shall the dust return to the earth 
 as it was ; tmd Uie spirit shall return 
 unto God who gave it." (Compare 
 Acts vii. A'.r) Is this any where la 
 Scripture said of beasts? ^ 
 
 5. Aftempts to evade the obvious 
 meaning of plain texts. It is an unex- 
 ceptionable rule in exegesis, that plain 
 texts should guide us in the interpreta- 
 tion of such as are obscure. The re- 
 versing, thereibre, of this course is an 
 evident indication of error. 
 
 Our Lord Jesus Christ—" the faith- 
 ful and true Witness"— has unquea- 
 tiony..ly revealed the future states of 
 men with peculiar plainness. The peo- 
 ple to whom He spake were in general 
 either Phaiisees or Saducees. Jose- 
 nhus says, " The Saducees take away 
 the belief of the immortal duration 
 of the soul, and of the punishments 
 
 • TiwiwMinriininF 
 
 wmmmm^mmsHms 
 
flndiewnnlsin Ilados; mairjtaining th,it 
 t\u'. fouln tlii! with ilui bodies" He 
 dds, " Tlieir doclrine is received by 
 but ft few." II,i also snys, '• Tliu 
 Pbarist'os have the multitude on their 
 side' ; and remarks, '' They hold that 
 hoiils have an immortal viLtor in them ;" 
 and that the wicked arc to be d. taine'd 
 in an evcrlastinnj prison." (Ant. B. 
 xiii. C. V. G. Wars U. ii. C. viii. 14. 
 B. xviii. C. V. G.) Mr. Walter I5al 
 four, a >hrcwd and talented advocate of 
 Univcrsaliam, admit- that " Ciirist and 
 his Apostles never expressly eonir.idict- 
 ed (his false notion"— as he calls it— 
 '■common to both Jews and Gentdo." 
 As our Lord knew that all His hearers 
 who believed in a future state of exist- 
 ence, believed al>o in the everlasting j 
 misery of the wicked, is it not utterlv I 
 unaccountable that, while lie exposed I 
 the errors of the I'harisees on various 
 points, He never once intimated that 
 this doctrine, which Mr. 11 allirms (p. 
 Ill,) " Is the t2;reate.-t slander a^^ainst 
 the Almi^rhtj (hat couhl be invented," 
 was not strictly . rue ? On the coi.tiary 
 He continuaily used laniiua^i! adapted 
 to conlirm it. On this point tiie cita- 
 tion of a few texts may suin.'e. 
 
 '• Alany . . , shall sit down with 
 Abraham, and Isaac, and -Jae(.l) in the 
 kingdom of heaven ; but the chiMren ol 
 the kingdom shall be east out into outer 
 darkness : there shall be weeping and i 
 gnashing of teeth." (Alat. viii 1 f, 12.) 
 Fear not them which kill the bodv, but 
 are not ab'e to kill the soul ; but rather 
 fear llim which is able to destroy both 
 soul and body in hell." (Matt. x. 28.) 
 Be not afraid of them that kill the bodv, 
 and after that have no more that they 
 can do. But I will forewarn you whom 
 ye shall fear; Fear him which alter He 
 hath killed, hath power (o cast into 
 hell." (Lukexii. 4, 5.) (Persecutors 
 that ecu d kill the body, could eaily 
 ca^t it into the valley of Ilinnom.) 
 " Then shall He s^y to them on His 
 
 left hand. Depart from me ye <"ursed, 
 into everla-ting f-re, prepared Ibi- the' 
 • t'Ml und \m angels . . And these 
 shad go away into everlasting punish- 
 ment: but the righteous into life eter- 
 "hI." (Matth. XXV. 41,40) - He that 
 >liall bla-^pheme against the Holy Ghost 
 hath never forgiveness, l)ut i. in dan«'er 
 of eternal damn.ition." (Mai k iii. 29.^ 
 "If thy hand offend thee [cause thee to 
 •»flend] cut it otf : it is better for tiee 
 to enter halt into life, than havin.r two 
 hands to be cast inio bell, into the 
 hre that nev.r shall be quenched; 
 where th.-u- worm dieth not, and the 
 hre IS not quenched." (.M:,rk ix. 43- 
 48. Matth. x.\iii. 33. Jno. v. 1:8, 29. 
 viii. 21, 24.) 
 I It surely can not be reasonably im- 
 aguu'd, that tiiose wIk. h.-ard these and 
 similar >olemn and alarming declara- 
 tions uttered by Chiist-in compa>sion 
 warinng them to " flee from the wrath 
 to come " — would understan.l them 
 otherwise than a.s teaching, that man 
 h:.s a soul, or spirit, which do<-s not die 
 with the body ; and that there is a place, 
 or state, in whi( h impenitent and iin- 
 l)elieving sinners will .ulfer •' everlast- 
 ing punishment." It is worthy (,l seri- 
 ous eoiiMderation. also, that tln-^e senti- 
 ineiits hav<. been invaiiablv h>-ld, (with 
 Ihe .-x.-eption of some je v iudlvldu ils) 
 by all piofesse.liy Christian bodies, as 
 the Roman Cath.-lic and Greek Church- 
 es, and the dilferent denoiniiiatio>:s of 
 i rotesiants, how much soever they have 
 been divided on numerous other points ; 
 tdl recently some persons have attempt- 
 t'd a denial of them. The general re- 
 ception of a sentiment directly ..ppo<ed 
 JO the natural wishes of mankind can 
 l)e aeeounted Co:- only on the 1 round of its 
 li-uth ; but the rej..ction of it by some 
 liatu.ally Hows from aversion to it. 
 
 Hut bow does Mr B, si rive to evade 
 the plain meaning of the passages now 
 fiuoted, and others of similar import'' 
 He alleges, (p. 48,) that -Gehenna" the 
 
iiiiiliiiitmitiiittiiiM 
 
 worrl rendered " hell " in th«. text cited 
 above— " oujjht never to be translaietl, 
 any more ilian Uabylon," &c. Thia 
 way of objecting to ihe translating of 
 words is a ineasun- often employ* d to 
 eonceal the truth. Thus a Mr. MiUard, 
 opposing the doctrine ol Christ's deity. 
 
 the New Testament." 1 may add, un- 
 questionably it was used by the Lord 
 Jesus in the sense in whiih it was un- 
 derstood and usod by tlie .lews. 
 
 Mr. D. says, ("' Bible Meaning." &c. 
 p. 14, 15,) "The 'everlasting pmiifeh- 
 ment* told in Matt, xxv 46, we be- 
 
 maintained that where wo read, (l9a.ix. I lieve will he endless.; but, he addN 
 
 6.) *' He shall be called . . . The 
 Mighty God," the Hebrew ought not 
 to be translated ; but it should be read, 
 '< He shall be called . . . Elfjibbor. 
 So likewise Abner Kneeland, when 
 professedly making a translation of the 
 New Testament, while he was a Uni- 
 versulist, to e^ade Christ's plain declar- 
 ation of the everlasting 'punishment of 
 the finally iinpi nitent, would have the 
 word aiouios untranslated, and so gives 
 us Matt. xxv. 46. " These shall go 
 away into aihnion punishment : but the 
 righteous into aio^ton life." The word ' 
 gehenna occurs in the Ibllowing texts, 
 Matt. V. 22, 29, 30; x. 28; xviii. 9; 
 xxiii. lo, 33. Mark ix. 43, 45, 47. 
 Luke xii. 5, and James iii. 6. Let the 
 reader try std)stiluting the name of a 
 
 " J*aul in 2 Thes. i. 9 calls it ' everlast- 
 ing destruction:" The language of 
 Paul, however, who speaks of l)eing 
 " punished," is evidently to be under- 
 stood in accordance with that of Christ. 
 The annihilation of the ungodly would 
 not be punishment, but exemption tVom 
 it. Moreover, the Apostle never used 
 such an incongruous phrase as ' ever- 
 lastmg annihilation '—everlasting noth- 
 ingness ! Mr. B. labors also to evade 
 the obvious import of the plain language 
 of Christ, by referring to two Creek 
 Lexicons in which it is suggested, that 
 the primary meaning of the verb kolazo^ 
 whence kolasis, in Mrtihew rendered 
 " punishment," is deriv.J, is to cut off: 
 and asks, " Who can prove that Christ 
 did not use this word it; its primary sense 
 
 place, as Babvlun, irrespective of pun- 1 of cutting off? " Our author ought to 
 r. . ir..: :„ ♦iw.o,. .«„u «r,,i Un.^w. that it. 13 not uicumbent on any 
 
 ishment, or suffering, in these texts., and 
 see if it will make any consistent sense. 
 As the word paradise used in the New 
 Testament to denote heaven, is taken 
 from the delightful garden of Eden, (see 
 Gen. ii. 8, 10 in Greek, and Lu'<e 
 xxiii. 43. 2 Cor. xii. 2, 4. Rev. ii.7 ) 
 So the word gehenna, denoting hell, the 
 abode of the miserable, may be naturally 
 derived from words signifying ' the val- 
 ley of liirinom', which was a place of 
 filth and wret<;hedness. The eminently 
 learned and judicious Professor Stuart, 
 of Andover, says. '^ That the word ge- 
 henna was common among the Jews is 
 
 evinced by its frequency in the oldest. ^ , ' . c 
 
 Rabinical writings. It was employed the evident meanmg of the statement ot 
 by them, as all confess, in order to our Lord respecMng the rich man and 
 
 know, that it is not incumbent on any 
 one to prove a negative ; but he is bound 
 to prove, that Christ did ns(i the word 
 in this sense, and so state that impenitent 
 sinners will " go away into everlasting 
 cutting off!" He should know, also, 
 that, not the etymology, but the common 
 use of a word {usns loquendi) is the 
 proper r I'e by which its meaning is lo 
 l)e ascertu.ned. Tlie verb kolazo is used 
 in the New Testament in the sense of 
 punishing only, (Acts iv. 21 ; 1 Peter, 
 ii. 9,) and the noun Jcolasis in that ot 
 punishment or torment, (Matt. xxv. 46 ; 
 1 Jno. iv. 18.) 
 
 How does Mr. B. attempt to evade 
 
 designate hell, the infernal region, the 
 world of woe. In no other sense can 
 it be made out that it was employed in 
 
 Lazarus f (Luke xvi. 19-31.) He 
 alleges, (p. 49, 61,) that it isa parable. 
 But it unquestionably has a meaning; 
 
8 
 
 B) 
 
 «i 
 
 and that must be consonant vith the 
 plain instri.ctions given by Christ else- 
 where. It obvioiiHly presents n contrast 
 between two characters ; the one livin;^ 
 in luxury and worldly pleasure, resnrd- 
 less of God and His needy atnl aiHicted 
 people, and the oiher a piou.s sutFtier ; 
 but after their deaths the aeene ii re- 
 versed. The godly man is coinforNjd, 
 while the impious is tormented. This 
 view is corroborated by the proposal to 
 send one " from the dead," v.-r. .30. It 
 exactly accord-^ with the tenor of Hjiip- 
 ture. (See Ps. xvii. 9-15. x\xiv. 
 19, 21. Ixxiii. 2-18, 24. Zepli. iii. 
 12. Matth. xxv. 41, 43. Luke vi. 
 20-25. James v. 1-11. Rev. vii. 
 14-17.) Mr. B. says, -'The rich man 
 denotes the Jewish nation. . . the poor 
 man. . . the Gentiles," &c. He' , 
 then, we have the strange anomoly of 
 unbelieving Jews, who are almost fran- 
 tic if any of their brethren embrace the 
 gospel, praying that the gospel may be 
 sent to their unl)elieving brethren ! 
 And is there, indeed, "a great gulf 
 fixed " between Christians of other na- 
 tions and the Jews, which none of the 
 Jews can ever pass over to corr.e to the 
 Christians .? (p:ph. ii. 13-18.) 
 
 Surely the putting of such glaringly 
 inconsistent constrnct'ons on the plain 
 language of inspiration clearly demon- 
 strates, that the system which demands 
 it must be erroneous. 
 
 6 Gross misapplications of terms 
 and texts. Numbers of these h'lve been 
 already presented ; and my limits will 
 not permit me to notice many more 
 under this head. There are fn-qMeiit 
 instances in languages gener;illy in 
 which the same word ojcurs in difFt^rent 
 senses. The particuh,r meaning in each 
 case can usually be ascertained from the 
 nature of the sulject, the context, the 
 (scope of the writer, &c. The sincere 
 inquirer after truth carefully observes 
 these distinctions. But Mr. B. (p. 11.) 
 regardless of them, undertakes to fur- 
 
 nish direct proof of the mortnlity of the 
 human soul from E^ekiel xviii. 20, 
 "The soul that sinneth, it shall die." 
 It is well known, however, to all ac- 
 qrninted with the lan^iuiges that the 
 Hebrew nephesh, as also the Greek 
 psuc/ie, frequently rendered " soul," 
 (Je.iotes likewise the li/'e, anrl sometimes 
 tho j)erson. (Gen xii. 5.) Wo often 
 use the word 'sotil' in this sense. 
 That it is so used in Ezek. xviii. 20, is 
 manifest ; for the prophet was stating 
 that each person is answerible only for 
 his own sins, and po he says, " The 
 soul [p"r-on] that sianeth shall die. 
 The son shall not bnar ♦he iniquity ot 
 the father, neither ^hall the father liear 
 the iniquity of the son." 
 
 Though the words noticed are era- 
 ployed in other senses, it does by no 
 means thence follow, tha* they do not, 
 both in the Old Testair.ent and in the 
 New, denote thoritional and undying 
 principle in man. (See Gen. xxxv. 18. 
 xlix. 6. 1 Kings xvii 21. Ps. xxiii. 
 3. xlii. 11. ciii. 1. Matth. x. 28. 
 xi. 29. Ileb. xiii. 17. 1 Peter ii. 14, 
 25. John iii. 2.) 
 
 Our author — or rather INIr. Grew, to 
 whom, as well as others, he i?: largely 
 indebted for his criticisms — blames the 
 Translators for rendering the word 
 pSHc/te both "life" and "soul" in 
 3Iar. v::i. 35-37 ; but they did right. 
 The word pneuina is translated " wind" 
 and " Spirit " in one verse, (John iii. 
 8,) with undeniable correctness. In 
 the passage cited frcm Mark Jesus was 
 contrasting temporal life with eternal 
 life, which is the salvation of tl-e soul. 
 (Heb. X. 39.) He requii-ed His pro- 
 lessed disci|)lt's, should occasion render 
 it needful, to lose the fornier ' for His 
 sake and the gospel's, in order to se- 
 cure the latter. Wlien, therefore, the 
 word rel'erred to this, it was evi<lently 
 proper to render it "soul." So our 
 Lord said, (Jno. xii. 25,) " He that 
 loveth his life shall lose it ; and he that 
 
 i BSigm ' sriTTr 
 
hntcth Ill's lit'c in {h's world, slinll keep 
 it unto life ctcrnnl." (See hIso Mnttli. 
 X. 28, 32, y3, 39. Ltike ix. 23-26.) 
 
 To prove that nil the dead are wholly 
 uncoiiscioij:', ami cons 'qiienMy that the 
 Bouls or spirits of nonn have entered a 
 state of ImppinCfiS, Mr B. qiioioa, as 
 positive proof, Acts il. 34, "David in rot 
 ascended into tin; heavens." liut thn 
 candid ind attentive reader will see, on 
 examination, that the Apostle was 
 speaking witli roferencf^ to the body. 
 He WHS i-hewinjt that David spake not 
 of himself, hut of Ciirist, wlien Iih said, 
 " Neither wilt thou sii,'^<- thy Holy One 
 to see corruption." 't n it u said of 
 David, that "hn vo. j.iid unto his 
 fathers, and saw corniptirn," obviously 
 the 8tatem«'r^t refers, not to his soul 
 or spirit, but to I body. (Acts ii. 
 25-31. xiii. 3'), 36.) So when it 
 is said, " There is no knowledge 
 nor wisdom in the grave," and that 
 " the dead know not any thing," the 
 language may bo naturally understood 
 in the same way. 
 
 That tlicre is conscious «xi.stenco be- 
 tween death and tlxj resurrfciion, is a 
 truth wiiich may be proved from the 
 sacred Scriptures beyond all reasonable 
 controversy . 
 
 In accordance with the account of 
 man's creation^ the prophet Zechariah 
 speaks of it jjs one of the most eminent 
 of Jehovah's works, that He " fbrm- 
 eth spirit of man within him," It is 
 raanifestly in palpable contradiction to 
 both Scripture ari^ reason to imagine 
 that this, " spirit," wliich certainly is 
 not made of duat, will turn to dust witli 
 the body. (Gen. i. 26-2H. ii. 7. 
 Zeeh. xii. 1. Prov. xx. 27. 1 Cor. ii. 
 11. Eccles xii. 7. Matth. x. 28.) 
 
 The fact that Enoch and Elijah were 
 translated to heaven, furnishes presump- 
 tive proof that the "spirits of just 
 men made perfect" have likewise been 
 received into that happy state. This 
 receives strong confirmation from the 
 
 express statement, that Mose.s, whose 
 death is recurded, accompanied Elijah 
 on a visit to Jesus while on earth. 
 (Deut. xxxiv. 5. Matth. xiii. 3.) 
 Our Lord, refuting the errors of the 
 skeptical Sndducees, aid referring plain- 
 ly to their denial of the existence 
 of the spirits of the dead, and the re- 
 surrection r-f tiieir boilics, remarked 
 in effect, that what they denied '■ even 
 Moses .showed at the bush, when 
 he calleth the Lord the God of 
 Abraham, and of Isaac, and of Jacob," 
 adding, " for He is not a God of the 
 dead, but of the living ; for all live 
 to Him." (Luke xx. 37, 38.)^ We 
 are informed of the Sadducees, " They 
 say that; there is no resurrection, nei- 
 ther angel nor spirit." As the denial 
 of the existence of aiigeb and spirits of 
 deceased f)erc •. s was the same doctrine, 
 waniely, Maf'n'/'ism, Luke says, of 
 their ex:i^.ii\j and the resurrection 
 " But trie Pharisees confess both ;" 
 which is equivalent to saying, " both 
 are true." (Acts xxiii. 8.) When the 
 Saviour said to the penitent malefactor, 
 *• To day shalt thou be with me in para- 
 dise," he could mean nothing else 
 but that 11 soul or spirit would sliortly 
 be there. (Luke xxiii. 43.) The fu- 
 tile attempts iirride to evade this decisive 
 proof, by putting a manifestly forced and 
 unreasonable construction on Christ's 
 words, evince the erroneousness of the 
 viev/ which requires the adoption of such 
 measures for its support, "^^hen Stephen 
 was dying, he committed his departing 
 spirit to Chnst, saying, " Lord Jesus, 
 receive my spirit." (Acts vii. 61'.) 
 
 Paul speaks of " the spirits of just 
 men made ficrfect in coiun'ction with 
 "angels." (Meb xii. 22, 23.) !n ac- 
 cordance witli Christ's account oi' the 
 rich nv" 1 and Lazarus, (Li ' e xv' IC- 
 31,) i'cter tells us of the antediluvians, 
 "which sometime were disobedient," to 
 whom by the spirit, Christ " went and 
 preached"— evidently by the labors of 
 
10 
 
 (( 
 
 m 
 
 Noah, a preacher of righteousness " 
 — that they were, when this Apo?tle 
 wrotr, •' sfjirits in prison." (i Pet. iii. 
 19, 20. ii. 5. E|)h. ii. 17.) He spoke 
 of his own hody as a tabernacb, or 
 covering, which he [his spirit] was 
 about shortly to pui olf. (2 Pet. i. 13, 
 1 4.) Paul also ^a} s, that " to die is 
 gain," and expre.-si s "ade.-iire to de- 
 part, and be with Christ, which is far 
 better," namely, than '• to abide in the 
 flesh." He also speaks of liiinself and 
 liis brethren as '' willing to be absent 
 from the body, and to be present with 
 the Lord." (Phil. i. 21-23. 2 Cor. v. 
 6, 8. Rom. xiv. 9. 1 The?, v. 10. 
 
 I submit ti) the sei iou-; consideration 
 of unprejudiced and sincere inquirers 
 after trutli, whether the plain proofs 
 now adduced do not decisively shew 
 that the part of Mr. li.'s scheme in 
 which he maintains the unconscious 
 state of the souls or s|)irits of the de- 
 ceased is unscnptural. Jf so, surely 
 his whole sheme may be justly regarded 
 as directly opposed to the teachings of 
 inspiration. Hy some, iiowever, it may 
 be deemetl desirable that a few more of 
 his numerous gross mis;ipp!ications of 
 terms and texts should be noticed. 
 
 1. Tim. vi. IG, where it is said of 
 Deity, " Who only l.e,th immortality," 
 is cited, (p. 10.) as pro\ing to a certain- 
 ty that the souls or spirits of un:egen- 
 erate persons are mona!, and die with 
 their bodies. But if it prove this, it 
 must likewise prove, that the holy angels 
 are mortal. While upright men, de- 
 riving their goodness Irom God, are 
 fre(iuently called '-good,' our Lord says, 
 *' None is good save One, that is God." 
 (Matth. xix. 17.) The>e texts are 
 obviously to be under.-tood in the sam-^ 
 way, as denoting that God alone pos- 
 ses."-es immortality and goodness in His 
 own nature, and independently. But 
 assuredly Ih-. can, and He does, impart 
 them to other beings, as angels and men. 
 Our author iVequently lefers to Horn, 
 
 ii. 7, where, according to the common 
 version— good, but not infnllible — per- 
 sons are spoken of as " seeking for im- 
 mortality," to prove that the souls or 
 spirits of men are mortal. But he 
 ought to know, that the word {aphthar- 
 sia) here nMidered " immortality," pro- 
 perly denotes " incorruption," as it is 
 translated in several passages in which 
 it is distinguished from immortality; 
 (see 1 Cor. xv. 42, r)0, 53, 54.) and so 
 't is correctly translated by Dean Al- 
 ford in Kom. ii. 7 and 2 Tim. i. 10. 
 
 As the linally impenitent are not said 
 in Scripture to have life in the future 
 state, or "eternal life," Mr. 15. infera 
 that they will not exist. But this is a 
 palpable error. As life is generally 
 considered desirable, aud death dread- 
 ful, these terms are often u.xd. the for- 
 mer to denote /lappiness and the latter 
 misery. So Moses says, " I have set 
 before you this day hfe a.ul death," 
 adding the definition, " blessing and 
 cursing" (Deut. xxx. 19) So like- 
 wise Solomon says, " In the wav of 
 righteousness is life," or happiness, 
 " and in the pathway thereof is no 
 death," or misery. (Prov. xii. 22.) In 
 like manner our Lord tells us. "A 
 man's life " — evidently his happiness or 
 enjoyment — " consisteth not in the 
 abundance of the things whteh he pos- 
 sesselh. (Luke xii. 15. Rom viii. 6. 
 1 Thes. iii. 8 ) Pharaoh said respect- 
 ing the ylogne of locusts "Entreat 
 the LOKD that he may takii away from 
 me this death only." (Exod. x. 17) 
 With us it is a common saying of per- 
 sons in uncomlbrtable ciicumstances, 
 " They do not live ; they only stay.'' 
 So Dr. Watts savs : — 
 
 " And if at eiality wo .irrirr, 
 
 " We rii'hor sij,'li tind Krwaa ihin liv;?. 
 
 In accordance with the view now pre- 
 sented, it may be readily perceived, that 
 when it is said of the luibeliever, •' he 
 shall not see life," (Jolui iii. 36,) it 
 does not mean that he will cease to 
 
 »■ *. 
 
 w. »...,r.„imi„I IH ^ | p| ip,^p„ 
 
11 
 
 exist, but that he will not enjoy a fu- 
 ture state of happiness ; for it is adthd. 
 ''The wrath of God abidoth on him" 
 (SeeMutth. iii. 7. 1 Thes. i. 10. Jude 
 13.) 
 
 Among numerous equally fallacious 
 argumfMits adduced to prove the an- 
 nitiilation of the wicked at death, 
 the statement of David respecting a 
 prosperous thinner (Ps. xxxvii, 36.) 
 " He was not," is urged as decisive. 
 But precisely the same thing is said of 
 Enoch. Was he annihilated? (Gen. 
 V. 24. Ileh. xi 5. Ps. xxxix. 13. The 
 mention of the " end of the wicked " is 
 also alU'ged as proof ; hut we read like- 
 wise of the " end" of 'Mlie perfect ma!i." 
 (Ps. xxxvii. 37. Nnmh. xxiii 10.) 
 Being "consumed" is repre.-ented aS 
 necessarily ni'aning annihilated ; but 
 undeniably persons in existence are 
 said to be '• consumed." (Ps xxxix. 
 10. xc. 7. cxix. 139.) Indeed, the 
 Lord Jesus himself is said to have been 
 "eaten up;" but I trust it will not be 
 maintained that He was annihilated. 
 (Ps. Ixix. 9. Jno. ii, 17.) 
 
 But, not to notice many imaginary 
 proofs, the application of the term "des- 
 trcy " to the vvicked, is confidently 
 urged as S( tiling the qu**stion. This 
 woi'd, however, is obviously used to 
 denut(; * redm-ing to a miseralde con- 
 dition.' So Soloman ?ays, " The des- 
 truction of the poor is their poverty." 
 (Piov. X. 15.) Pharaoh's servants 
 Said to him, " Knowest thou not yet 
 tluit Kgypt" — whi.h still exi-ts — "is 
 destiojed ?■' (Ex. x. 7. Gen. xli. 
 30.) So God said to Satan, who had 
 not r( que.-ted Him to annihilate Job, 
 •' Thou movedst me to destroy him." 
 (Job i. 11. ii. 3.) Deity is represent- 
 ed a<. (!es!ro\ing them which destioy 
 the earth." ' (Rev. xi. 18.) But tiiey 
 had neither amiihilated the substance 
 of the earth, nor the inhal)itants of it. 
 The devils, who undoubtedly would be 
 glad to be reduced to non-existence, 
 
 said to Jesus, " Let us alone . . . 
 art thou come to de-troy us?" In a 
 similar case they said. '• Art thou come 
 to torment us before the time ?' Here 
 destroy and tokmknt are manifestly 
 u.sed as synonymous tevms. Mark i- 24. 
 Matth. viii. 29. 
 
 And yet in the face of all this, Mr. B. 
 attempts to maintain — adducing as his 
 principal proof text, lleb. ii. 14. — that 
 the devil and his angils will be annihi- 
 lated. Anoth(!r class of opposers of 
 orthodoxy hold, that these apo-tate 
 beings will be restored to a state of 
 favor with God, and e l(lle^s happiness; 
 ainl a third ai)Solutely deny their exis- 
 tence. Surely these three conflicting 
 views camiot all be in acco; dance with 
 the teaching of the inspired Scriptures; 
 but it may be ditPcult lo deride which 
 is the mo.st palpably in opposition to it. 
 (See 2 Peter ii, 4. Mattli. xxv. 41. 
 Rev. XX. 10.) 
 
 Assuredly such gross perversions of 
 the word of the living God, ai\d such 
 manifest contradictions of its plain im- 
 port, are distinct 7nrttks of error. 
 
 7. Groundless comphtints of perse- 
 cution. As our Lord pr^'dicted tha 
 His true disciples would .-utfer persecu- 
 tion, errorists, in order to gain sympa- 
 thy ;'.nd adherents, often utt* r or pub- 
 lish grievous compl.iints against otliers 
 for persecuting them. Mr. B. does this 
 repeatedly. But how arc he and those 
 of his belief perseeuted? I a;n not 
 aware that any of them have suff'red 
 either pains ov penalties lor holding or 
 promulgating their views. They may 
 think that orthodox believers do not 
 accommodate them with facilities for 
 »lisseminating their .sentnnents as much 
 as they could desire. But if a hus- 
 bandman were satisfied that he was 
 sowin-i siood seed, is it to be iinairined 
 that he would be disposed to afford 
 accommodation to any whom lie re- 
 gai-ded as attempting to sow tares in his 
 field ? if he were not asleep, doubtless 
 
,:f 
 
 1 o 
 
 he would en.leavor to prt.'vent the mis- 
 chief W.'. are directed to " contend 
 earneslly for the faitli on<-e del.verrd 
 to the saints." (Jnde 4. Tan>i 9,13.) 
 It it be allesrcd that some have nsed too 
 much severity, 1 reply, that I Lave 
 never seen in their writin-s a tithe ot 
 the ridicule, bitterness, ch-n-jies ot dis- 
 honesty, &('., found in Mr. B.'s pamph- 
 let. (See p. 50-55.) He says, '' ll«^ 
 whole learned Christian ministiy have 
 sinned in peimittinjr and aidin;i jn the 
 rhan-e of the English word hell from 
 its o.l-inal meaning," and he charges 
 them ^vitll "liandling the word ot (jrod 
 deceitfully." lie adds. " I have been 
 kept in daikne-s and gloom for torty 
 yelus;" and (p. 88.) -'I have often 
 been imposed upon by them. He \v>'c 
 it is thus evident is tiot a learned man, 
 represents those excellent men, whose 
 labors have been of incalculable ser- 
 vice, as far inferior to, and much worse 
 than the skei-tical materiahsis and se U- 
 styUd rationnlists in Germany, the 
 Eomau Catholics, whom he grossly mis- 
 represents, (p. 108,) as maintaining that, 
 " t'.eir popes and prie,-t> can pray all 
 out of hell r and the Universahsts in 
 America, who, as he says, (i>. 10/) 
 '' reject the doctrine of the vicarious 
 sufferings of Christ, or his dying fur 
 
 our sins." . , »i 
 
 How, then, can one who so virulently 
 opposes others, complain of mild rehita- 
 tion^ of his views, as if that were ijerse- 
 
 cation f 
 
 8 jippenh to carnal reason and hu- 
 man passions. Surely Mr. B. can have 
 no ne.'d to appeal to these, if, as he 
 maintains, the Bible, from beginning to 
 end, is full of plain proofs of the an 
 nihilatior'of the wicked. It this be 
 so, is it not utterly imaceountable thai 
 men of ihoroiigherudition.eminent piety, 
 
 and hirge benevolence, wlio have care- 
 
 ardent desire to find some solid ground 
 on which they might rest the hope, that 
 
 the misery of those who die in their 
 sins will terminate, have been •.inable 
 to discover it? For instance, i'r. U alts 
 from whom, as in other cases, a garbled 
 Inuotation is given, (p. 114,) does indeed 
 
 1 express such a desire ; but he procee.ls 
 i to state, that he could find no foundation 
 ' for such an idea in Scripture. 
 
 liy carnal and fallacious reasoning 
 it is inferred, that because Faul in his 
 ^,,riti„„., _ principally addressed to 
 Christ?ans,-*l"es not expressly men- 
 tion /»e<'/, he did not believe there was 
 such a place. But because neither he, 
 nor any of the inspired writers, express- 
 ly mention God's Providence, is it to be 
 inferred, that they did not believe n it . 
 As in the case ot ' Providence, lauls 
 language evidently contains numerous 
 plaTn references to 'Mhe wrath to come, 
 the future woe that awaits the impeni- 
 tent, for whom he - had great heav.i.ess 
 and continual sorrow in his lieart ; so 
 that he '• ceased not to warn every one 
 ni.rht and day with tears. (Kom. ix. 
 2.° Aetsxx. 31. xiii. 41. xxiv. 20. 
 Rom. 1. 10. \KO,o,xf, ^i.. 
 2-> iCor. xvi. 22. 2 Cor. v. 10, U. 
 1 Thes. i. 10. 2 Thes. i. 6-9. Ileb. x. 
 28-31) In the text last cited 1 aul 
 tells us plainly, that those who con- 
 temn Christ, and -do despite to the 
 Spirit of grace," are worthy of • much 
 sorer punishment " than " death with- 
 
 out mercy." , » , „ 
 
 Ml B. seems to reason that Adam 
 could have understood by the threaten- 
 in-T, '• In the day that thou eate.t there- 
 of'^thou .halt surely die," no more than 
 literal or corporeal death ; and c<;ns.5- 
 quenlly that no more could be inflieed 
 on him, or his descendants, how wiek.'d 
 soever they might be. .Ho-\^>'«"' 7;" 
 hp, upon bis own principles, jus;iiy t le 
 Divin^ conduct with reference to the 
 sufferings - » imost innumerable - to 
 which Adam's posterity are sub)ected 
 in the present life, and, as he maint uns. 
 the bu/niug up of the reanimated bodi^^ 
 
 —*%t 
 
13 
 
 of the wicked dead. Wers these speci- 
 fied in tlie threateriinjis? Adam, l;ow- 
 ever, evidently did know, that by his 
 trans;j;ression he would forfeit the 
 Divine favor, and ex[)03e himself and 
 his unj^odly offspring to " tlu; wrsith of 
 God." In his case literal death was 
 deferred for hundreds of years ; but "in 
 the day " of his sinning his soul or 
 spirit began to suffer by alienation from 
 God, death to happines>, by shame, 
 guilt, and fear. (Gen. ii. 17. iii. 6-19.) 
 
 The carnal reasoning that the dura- 
 tion of punishment mu-t accord with 
 the length of time spent in sinning, is 
 refuted by the the case of Adam. It 
 is well known, also, that a crime com- 
 mitted in a moment may consign the 
 culprit to solitary confinemi^nt for life, 
 if it be fifty or sixty years ; or, as a 
 natural consequence, it may produce 
 distre-s by disease as long as the body 
 is ciipable of suffering. 
 
 Attempts to call Jehovah to account 
 for His conduct, and to decide what He 
 ought to do, as also appeals to the cor- 
 rupt passions of err'mg and sinful men 
 as to the desert of sin, are n\anifestly 
 inconsistent, and indicate that the cause 
 which requires such support must be 
 that of error. (See Rom. is. 20. xi. 
 •i3-3G.) 
 
 '• The judgment of God is according 
 to truth :" but we are not capable of 
 determining what is the just demerit of 
 a life of persistent rebellioi against God, 
 and wilful rejection of the salvation 
 proffered through the atoning sacrifice 
 of the adorable Redeemer. There will 
 be degrees of suffering endured by the 
 impenitent. (Matth. xi. 20-24. 2 Cor. 
 V. 10. Rev. XX. 12.) Mr. Storrs, to 
 obviate an objection, imagines — without 
 a shadow of proof — that persons peculi- 
 arly wicked will be onger than others 
 in burning up ; and says truly, he ' does 
 not know how long.' Hera it may be 
 remarked, that literal fire, which does 
 
 not, in strictness of speech, annihilate, 
 may burn up combu^tible bodies ; but 
 Mr. B. and I, with most others, agree 
 that where the term fire is used with 
 reference to the punishment of the 
 wicked, it is used symbolically. Hence 
 his whole scheme ot annihiliation by 
 fire, by his own shewing, falls to the 
 ground. 
 
 It woultl seem to us reasonable to 
 expect, that a Being of infinite wisdom, 
 goodness, and power, would never suffer 
 either moral or natural evil to exist. 
 But both have existed for thou-ands of 
 years. How, th^n, can we determine, 
 by our feeble reason, that thfv will 
 ever wholly cease to exist ? 
 
 It is my earnest desire that every 
 human being should be ho'y and happy 
 in time and in eternity. But I know 
 they are not all so here, and I can find 
 no proof ill Scripture that they will be so 
 hereafter; n!)r yet that iin[)enitent sin- 
 ners will ever cease to exist. (.Matth. 
 xiii. 41, 42. Mark ix. 43, 48. Rev. 
 xxi 3, K 8. Txii. 11, 14, 15.) 
 
 Sincere desire for the everlasting wel- 
 ' fare of my fellow men has induced me. in 
 j compliance with urgent reque3t,to notice 
 briefiy some of the Marks of Error in 
 a work regarded as one of the ablest in 
 support of the Annihilation of the 
 Wicked ; as it appea"3 to me adapted to 
 encourage the ungodly to hope, that 
 nothinjr more than non-existence will 
 result from a life of pleasurable sin, 
 bold lebellion against God, cimtinued 
 injury to mankind, and persistent re- 
 jection of the Lord Jesus, who laid 
 down His life to save the guilty. 
 
 May "the terror of the Lord" and 
 the " love of Christ " constrain each of 
 my readers to embrace and follow 'he 
 gracious Redeemer, in the only way 
 that leads to present peace, and ever- 
 lasting bliss. 
 
 Cha-rles Tupper. 
 
 Tremont, AyUsford.