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N~ ^.'^ tlull)nu5ic Colli'iif fi'tlivani .yy. //^ JOHN JAMES STEWART COLLECTION '■■-.1 K w. .1 DOCTRINAL ERRORS IN A Pamphlet by G. W. Olveu, B. A., Principal of Southland Collego, Batter.sea, TESTED AND CONDEMNED BY /s\ Scripture and Wesleyan Metliodism, BY y HON. JOHN G. MARSHALL, Retired Chief Justice, ifcc. DOCTRINAL ERRORS TESTED, &c, Verily tho sayinLi; of tlic insj)ln.»d proiclicr, " of mi\kiiirnlclous errors regarding some of the primary and most vital doctrines of Christianity. These errors are contained in a pamphlet which his just now conio to my hand, recently [)ublished in London by (I, W. Olver, B. A., Principal of Southlands Cdlego, Battersea Ta>i title of the work is — " Lifi and Death, — The Sanctions of th; Law of Love." The college is one of the educational institutions of the immcrous and very influential " Wesleyaii Methodisi " body of Christians in the United Kingdom, and it is cliiefl/ designed for training young men for the Sacred Ministry, and for becoming teachers in Sabb.ith Schools. Principal O.ver is also a Wesleyan Minister, and a member of the large General Committee of ihe Conference of Ministers of the Wesleyan body, for m in iging its measurci and atlairs. The title page of the pamphlet mentions that it is published for the author, at the Wesleyan Conference Office in London, and that it is sold at (JU Paternoster Row, that being the number of the Conference retail bo:)k-storo. The pam[)hlet will, doubtless, bo also on sale, not only in other parts of tiie United Kingdom, but in several other couuti ies. They are on sale in this city, and it is here that I got a copy of tho work. It is, in substance, of the same nature as tho late writings of Canon Farrar, on future punishment, which have engaged so much attention and produced so much controversy. It Is oven more erroneous and dangerous than tho Canon's work, for ha only expressed a hope, that the future bodily punishment of the wicked would not be endless; but Principal Olver most positively denies Iliac tlioro will I)0 cvorlastiiin; hndily punisliniont. As I look a ))U-l In pultlii'.ly (;.\p(isin«f aiul (toiidoinnin^ iIk? oriors of llio (Juiioii, 1 woulil not luive tliouj^lit it noodlul to |)ul)lisli any f-tiicturos on this soniowliat similar work of Mr. 01v(;r, liad it not conio lurtli, ns it has, with thci (ippnrcnt saiu-tion and approval of that grear, and iDost influential Wcsl-yan ConlbriMico. ihit ham 1 Icul it jnst and right to say that although seemitui to have that a|)proval, 1 do not ht'licvo that a majority, or oven any largo nnnil>er uf'tlio many luindreds of minister.-i who compose that Conference, will sanction or apprtjve of this work of Air. Olvcr, or hold the erro- neous opinions it contains. 1 prosiimo there is, as usual in all othiM' religious denominations, a committee appijinted l»y that Confereneo to examine ami decide as to the approval or rejection of hooks and otiier pul)lications onered for sale iu their hook estal)lislunents ; and with such committee rests, at present, the respmsihility and Itlame for the [)uI)lication and sale of this work ol' Ml". Olver. It, remains lo be seen whether the Conl'ereuee will, by its silence, or in any ex{)rcss manner, sanction the work and its sale at their liook rooms. In reference to its own high reputa- tion f(n' ^^criptural purity of doctrines, it will be well for the Conference to exorcise its power for the removal of Mr. Olvcr from that Collegiate Institution, and also from that General Committee ; and, stiil further, immediately, or as early as practi- cable, dissolve its present Publ'shing Committee, and appoint another which will l)e more discriminating and prudent as to the ])ublication and sale of works on doctrinal sulyects at their book establishments. By writing as I shall hero do, in review and condemnation Mr. Olver's work, it cannot lie said tliat I am in any way assailing, or endeavoring to injiire Wcsleyan Methodism, Not so, hut directly and expri'usly the opposite. I am contending not only on behalf of Divine Truth, as revealed in the Scriptures, but in supj>ort of primitive and jntre Methodism, as originated by John AVesley, and those truly pious and faithful men who assisted him in establishing that scriptural and excellent system. Mr. Olver says that " the standards of his (the Wesleyau) church do not embody the doctrine of any bodilji torments of the wicked in the future and eternal world." On the contrary, 1 will show from the writings of Mr. Wesley, and of others which form those standards, that they do expressly declare that there will be such bodily sufferings, and that they will be endless. I love and honor primitive Methodism, not mcrelv because it was originally vHiP y of took n CilMOIl, lI'l'S oil > Ibrdi, i'cul it »i'<»vul, ol'tlio 0, will cvvo- ill ull ■ lliat 'ctioii "jok t, tlio woric w/U, uiid lUltil- tho Plvor icnil acti- loiat I the !/ M Uia.y r/ai/> ^ tt///^t moans and exorcises, not merely at times wliieh soomod conveni- ent, but repeatedly every day, diiriuj; those many years. And I have not prayed and sought in vuin, hut through divine mercy and f^race hivo olitainiMl a corroet and enlir^ed kiio\vh»difi; of Bciipt.ural and ciu'isliau doctrines. The lar;;er portion ol" my kno\vh;du;e of scripturo doctrines had l)een ac(|iiired several years before I joined the Wesleyan hody. It, was not Methodism that was instrumental in my l))C)miii;^ a christian, hut, like tiie Imji'c- ans, divine teaching, tlirongh the light of the insjiired scriptures. This IS the chief course, or way, in which every iiuUvidual should ohtain a knowledge uf the doctrines au 1 duties of Christianity ; and not chietly (n* merely, hy heariii'j; sen ions and attending pray- er meetings, or speci il services of any kind ; though thesi' should be attemied, as well as all other means employed for increasing ])iety, faith, love, anil eveiy otlicr christian urace ; and lor the iUitlilul discharge of every religious and moral duty. 1 found on examination, that Methodism is in full accordance with christian doctrines and duties, and therefor.; 1 readily J lined that section of the church nearly 50 years ago. 1 may fui ther say that 1 am thankiul to my gracious creator and (Jod, that ho has given mo such a mind, that 1 have never been conscious ofhaving in any part of my conduct, whether loligions or moral, polituMl, or of other descriptions, — been indueiiced, or leil to decide and act, by " that fear of man which briiigetli a snare," or by the hope of obtaining tho approbation or favour of any man, or body of men, religious or secular, or by any desire fn* worldly gain or profit. 1 have desired to know what is Just and righteous, and to act agreeably to these eternal princiides. From all these personal circumstances, it will, I doul)t not ; bo generally thought, that I am a f-uitable or proper person to deal with Mr, Giver's Work, and witli his supporters, or abbettors, whoever they may be. Having given this long, and j)robably to many of my readers, tedious introduction, I will, in dealing with Mr. ()lvor's Work, as is frank and fair, first show his opinions on the su'ijectsin question by exhibiting tiiom in his own words, in the several passages of his Work, which express those opiiiious in the most explicit and and thorough manner. l.\\ his preface ho gives those opinions concisely and plainly, in the following words : — " Three questions are raised for cousid- s onitloii, and tlioy conconi llio ixM'piiluity of liodily sulTorinj? ; — Mutuiil tonnont, or socioty, in tli(5 Ik;!' ofctiM'iial doom; — uimI tlio coiitiiiuaiu!«» of bodily lifo al'toi' tlio 'Second Death." It wdl not suflico to say, llial tin; i-iiiipliircs do not deny tlic.io tliintrs. Tlioso who do'iniatically ;inii'ni thcni, must show scriptural authority lor thoir teaching'. It will n(-t ho enough to say, that u christian teacher is wot hound ti) r(>joct tlii-m. 'I'hc contention is, that a christian teacher U not iiound to accept llunn. 1 Unnw of no uulhorily lor the do;jjmalic as^eilion of any oiuj of the throe, and 1 have presented the doctrin(! without them. The mo^t cuiious and [lorver.so of my critics will not lind the shadow of annihila- tion, or the faintest haze of "■ eternal hope." 1 have nothing' to ofllr them, hut an eternity of conscious suffering, from wiiliin and from without, an the hopelesn doom of the wilful rejecter of known right, other than this, and on this suhject, Methodism has no dogma." A few |»agcs onward ho says : — " Our standard of appeal will ho tlio Vv'ord of (rod, taken in its natural sense, and expounded with a due regard to the works of God, as rei)resented liy die " facts of science," and the testimony of conscience. Ihit science must recognise mind and moi-als as well as matter, and the right of conscienco must bo defined." Ho does not tell us what kind of selenco ho means, whether geological, geographical, mathematical, medical, or of any other description. Mow what has this world's science of any kind to do with any of his three (picstions, — " the per[»etuity of bodily sufler- ing, mutual torment, and bodily life alter the second death ; all in the future state and cterr.al world ? Nothing whatever. It is the folly and the fault of many of the Principals and Professors of the present day, in colleges both religious and si'cular, to intro- duce their worldly philosophy, or science as they call it, into their writings, which they presumptuously put foith on scriptural subjects, of which they know little or nothing. Mr. Olver has here exhibited an instance of the kind, for neither conscience or that science can afford any assistance whatever towards the solu- tion or forming an opinion or decision as to any one of those questions. They belong to a totally different sphere of things, and require a very ditfeient species of testimony for coming to any satisfactory conclusion concerning them. That class of persons just mentioned, by adding their worldly science to scrip- tlU'l audi imil sei'i Ihr' to stall t tiiro tnitli, nearly nlwnys iiiv tlvo th*^insi^lvn^ alsD In coiitrndiutions ami iiii'oiisisltMirics. Such is t\w cii (i litTO with Mr. O'vdt, lor immrdiait'ly iiCtor iu(ild nni » l.o the >')!»■ ^uix-i'mk^ stundaid of ajjpcal, so Christ Himsrlf must bo i\\c one teacher." Hero, in |)assiiiir on, miy l» • fi'ivon ont'^ otlu-:- >lran^'o sfnto- moiit, or rathor llund-)-, l)y Mr. Olvor. llo says; — "This conscious self, which wo call tho soul, has all it?-' rolatirjns to tho outer world determined Ity tho body." Now Just the o|i]K)sile of this is the fiict. It is the .sow/ that (htvrmiih'x tlu' relafioii^ of tho liodij with tho outer world. The word ilt'tcrminf means t . " Hy, ro-olve, deeido "; deti'riniiiatwir is, *'rosotvod, docldi'd." A Itody, of it-=elt', cannot /.r or ih-teriniiie. Those belong to tin* mind. Ifo f:aid of the liody in tho previous sontenr-c; •' it is a material organism, which has no consciousness of its own." Those, his statements, takoii tojijethcr, form a specimen of what is e»lled "confusion worse confoui'.ded," and with the pi-ecivlin^' iii:)iisiK- tcnaina and cnUtddidionH, serve to show how uni|ualiHed Principal Olvor is to treat of tho deejily important subjects contain -d in his throe (pu'stions relating to tho condition of tiie s jul and body in the other and eternal world. In conLcndin^j;, as he truly and sucecssfudy does in many pages, against tho lioresy of tiio annihilation of tho soul, he says in one place: — "The seriptiira! term 'immortality' is used ou both sides of tho Cjiilrov-rsy in a non-scriptar.il sense. It is confounded with otm-nal existence." Tlioro is no confounding. As to both soul and hodif in tho future stat:^, iinni'irtitlifi/ has precisely tlio same meaning as di-ninl existence, and the wicked will, in l)oth, experience endless misery. As regards tlio reader, I may here dofino the precise nature of my present npjio-.ition to Mr. Olvor's work. It relates mn-elv to the three mf'jectx mentioned 111 his profv'c, which exclusively relate to the eiuliess bodily sullerings of tho wicked in the future state. He contends for that endless sull'cring as to the soul, but denies it as regards tho hodij. The fir greater portion of his work relates to tin! future and eternal existence and punishment of the soul. On dioso points I agree with him suJisidntially, but may in some of my last pages olfer some brief remarks as to the strange and ifascriptural terms in which he discusses them. 10 Oil tliG subject of the bodily suffering;? of the wicked, in the future state, I will now j^ivo all the otier chief pa' sa<;'es of his work. It may first, however, bo shown that he fnlly believes that there is, as scripture declares, " A worm tiiat dieth not " and " an unquenchanlo, everlastinj; fire"; concernin*; which lie has thus written : — " It is the everlasting firo into wliich the wicked shall be cast, and which, whether as agent, it continues to act or not ; or as a symbol it abides or passes, will nevertheless be an eternal fact," Here is anotlier of Mr. Giver's inconsir-toncies and contradictions in his sayings. If the fire, even as a symbol, does not abide but paises, it cannot be said to be everlasting or an eternal fact. On the next page he says : — " The Christ, himself, i)ointing yet onvards to the new heavens and the new earth, points also onwards to the everlasting fire where' their worm divuli not and the fire is not quenched,' and gathers both type and prophecy into one (jread dismissal, — " Depart yo cursed into everlasting fire." Jle adds, — " And these shall go away into Gverlisting punishment." His latest ajwstle completes the record, — " And whosoever was not found written in the book of life was cast into the lake of lire. This is the second death, second in res|)ect to a first, with a resurrection between. The only life which the wicked will ])ossess, in that day, will bo the bodily life which resurrection has restored. The only death Avhich they can die will be the corr33ponding bodily death. He gives the words of scripture, — " Death and Hell are cast into the lake of fire ;" and says: — "Henceforward they will have no other aliode. Tliere only, in that second death will the body jJtvM, and there only can Hades hide the unclothed souls of men. With wiiat bodies the unjust will come the Scripture does not say." In a previous page, concerning the fire ho says : — "Hut of all the expi'essions used to describe tho punishment of the wicked, none is more frequent, aiid none more fearful, than the everlast- ing fire We will not discuss tlic question of ' material lire.' If it means fire which will consume mutter, thou we know of no other. If it means fii'e which is of itself material, we do not know that there is any. If tiie expression is literally taken it must mean such fire as we daily use or observe." There seems here some ambiguity or mystification. anyl uiu watl sen! entl 11 ccd, ill tho i^'os of his lievcs that not " and ich lio has 10 wicked to act or less bo an 3iicies and nbol, docs ting or aa , pointing oints also li not and prophecy 'crlasting erlisting ,— " And cast into poet to a r'hich the ilb which r can die words of ■c;" and . Til ere lore only at bodies kit of all wicked, 3verlast- 1-0.' If w of no ! do not akcn it e seems Mr. Wesley, in his sermon on hell, says : — " But it has l)Ocn juostionod l»y some, whether th'io 1)0 any firo in Ik'U that is any niitorial fire. Nay, if there bo any firij it is unquestionably mateiial. For what is immaterial ^n\i1 The same as inunaterial water or eartli ! Both the one and the other is absolute nonc- scnl^, a contradiction in terms." This explanation is veiy iliffer- eiit Irom Mr. Olver's remarks on the su'tject. Concerning the future punishment of the wicked, Mr. Olvor, in answer to annihilationists, furtluM* writes as follows : — "■ Death is eteiiially vvhat death is now. I'lie spiritual death of eternity I-, ill iitieal with tho spiritual death of time ; and the bodily death of eti'i'iiity is id''ntical with, or analouous to, the bodily death of tinic. They must not add to tho penalty inderinite ages of bodily toruKMit, Prolonged life in misery may bo called dying, but it is not death. Forsuuh a combinition of death and supernaturally conliiiuod life, they can furnish no Scripture warrant." The italics are mine, to assist as to the meanings of the pass- ages. On a i)revious page he has said concerning the soul : — " Tho punishnieut inflicted, ' in that day,' will be eternal." Concerning the resurrection body of the wicked, he has "written : — " Whether this everlasting (ire will retain the l)ody as an unconsumcd ' carcase,' according to the imagery ot Isaiah, or will resolve it into its ultimate elements, according to the anal- agous action of fno on the present i)ody — whotlier the fire itself will abide as an agent, or as ii perpetual symbol and memorial — whether, if so abiding, it vvill determine the bounds of the eternal' land of separation,' the haliitation or" the hopel'.;.-:sly lost — these, and many other (questions of like nature, I have not dis- cussed. I would not read into the revelation what is not there declared." I Iiavc now given most copiously — perhaps more to than act- ually neeiled — passages fioni Air. (Jlver's pamphlet which show precisely and fully his opinions on the three questions bi'iefly set forth in his Preface, and they agree with his denials therein given on tliose three (piesiions and sulyocts. 12 I will now proceed to shciw tliatliiso[!inions as to the first and ^//zVc? :uliiocts, arc contrary to divine rovolation, and I here an- nounce, and will maintain, that the Scriptures plaiidy declare the foUowiii" awful truths : — "TliF, AVK'KFJ) WILL, TN THE FL'TFUR STATF, fXDERtiO HX- TREME BODILY SUFFERING ; AND IT WILL BE EVERLASTING. Mr. Olvcr does not deny, but admits, the doctrine of the resur- rection ; and that the wicked, as well as the righteous, will have " bodies " in the other world. But he says : — "With what bodies the unjust will come, the scripture docs not say." It has no spiritual body for the sinner ; he has no spiritual life, " They that have done evil shall come forth only to a resurrection of condem-, nation, — a condemnation which is antithetical (in contrast) lo ' life." The scripture (hes say with what bodies they will come. Surely i\fi-. Olvcr has read chap. 15 of I Cor. which treats of the resurrection of all the dead. In v. 22 of that chap, we read : — " For as in Adam all die, even so, in Christ, shall all bo undo alive." — V.42, " It is sown in corruption, it i^ raised in incorru[)- tion. — v. 4-1, " It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body." V. 45, '' The first Adam was made a quickening spirit." v. 52, o'S, " In a moment, in the twinkling of an eye, at the last truinj), for the trumpet shall sound, and the dead shall be raised inc()rru])ti- ble." For this corruptible must put on incorruption, and this mortal must put on immortality," All this relates to both t\\o just and unjust to all minldnd; and it agrees with the words of our Lord, in John 5,28, 2'J : — " The liour is coming in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." The cundenination in the texts is not in contrast to bodily lii'e- If the bodies of the unjust cannot be called spiritual, in tlae same sense as those of [he just, they will be livin/j bodies, nunc of ^ 1 he first and I licrc nu- (Icclare tho tlio rosiu-- \vill have liiit bodies Jt" Im.s no ' Tlioy that oi' coihIciu-, •nti'uj^t) 10 V '^ill COlllG. cats of the 'c read : — 1)0 inado incorrup- a s])h'ittial lal body." ' V. ,52, 53, 'I'liinjt, for nc()iTuj)ti- 1, and this nivilcind; 28, 2'J :_ aves shall one g'ood, evil, unto t!ie texts al, in t'^e ?, nouo of tlicm dead carcases, fcr it is said iu Cor. 15, that "The last Adam (Christ) is made a quickening spirit," — and that. " in (or throu;j,h) Christ all shall be made alive." But the passages in Cor. furth. Yet, as scripture repeatedly declares, there is no real religion, or spiritual safety or happiness without possessing that s[)iritual life. Scripture truly says: — "Tlie natural man receiveth not the things of the Spirit of God, for they are foolish- ness unto him ; ninther can he know them, because thoy arc spiritually discerned." Adam had, at first, that spiritual life, but by his transgression lost it, and, by him, all his posterity ; but Christ, by his obedience and death, has conditionally regained it for all mankind. He has also purchased for both tiie righteous and the wicked a resurrection body and its everlasting life. But the inliniie difference batwoen the two, in the future state, will be that the bodily life of the former will be that^ not only of freedom from sickness, pain or distress of any kind, but of indes- cribable and eternal happiness, while that bodily life of the wicked will be one of unmitigated and eternal torment, as the scriptures most expressly and fully declare. In further proof of the eternal bodily suffering of the wicked, I here refer to the case of the rich man, described by our Lord, as seen in Luke 16. He does not express any desire for the joys of heaven, or his admission there. While on earth he had no such desires, and he has none now. Nor does he express any re- morse, sorrow, or regret for his ungo lly and sensual life on earth. His only express.^d desire is to bo relieved from his bodily suffer- ing ; and this was not merely of his tongue, but ho says I — the whole body — am tormented in this flame. We do not positively know that human spirits, without any bodily or material habita- tion, can suffer from the action of tiro or flamo. It was, therefore, I only CI Al)rahJ there the i)la I li _., oi- ls no i'liago of M'dcr to Iieoriea. vu'mtj; a las no at life is i^vtiora- pirit of — and liii'itucil tiers, or None uai life. asm, ■G sscssing al man foolish- loy are life, but ty : hut :aiiied it gliteous 3. But ite, will only of f indos- wickod ipturcs i^'ickcd, 'Ord, as joys of lad no my re- earth. sufFor- [— the itivcly labita- 'cfore, only of the bodily torment of which Dives complained ; and Abraham told him, in effect, that it would bo endless, for he said tliere was a great 5!;ulf between them, and that they who were iu the nlace where ho was " could not pass from thence." In Matt. 10 are these word? of our Lord to his discij)lcs : — " Fear m t thorn which kill the body, Init arc not able to kill the soul ; but rather fear him who is able to destroy Ijoth soul and holy iu hell.'" Mr. Giver cannot say of this, that the word " de- stroy " means annihilation, or entire cessation of life and appear- ance ; for then he must allow it to tlie soul a.s well as the bodi/ for the word is applied to both. But he contends for the eternal existence of the soul of the wicked and holds that it will be iu eternal misery. The word destroy does not singly and exclusively mean the entire extinction and disappearance of any material body, or other thing ; but both in scripture and ordinary speech is used to signify injury, desolation, failure of obtaining some good, or being in distress or want. We speak of a man destroy- ing himself in some one or every way by his intemperance or somo other evil conduct ; and siill he is a living man. The word in the text evidently means that in hell both body soul will be in misery, and also that the misery will be aidless as to both. In 2 Thess. 1. are the following passages : — " "When the Lord Jesus shall bo revealed from heaven with bis mighty angels, in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ," they " shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power." \ Here the word " destruction " has precisely the same mean- ing as is given and explained respecting the word " destroy " in the proceeding passages in Matt. 10. Those who are to be thus destroyed — made miserable — are Mr. Giver's " complex persons," composed of body and spirit^ and the text expressly declares that their destruction — their miseiy — will be everlasting ', and [hat the " vengeance" and " punishment " will be by " flaming fire." These passages, alone, would be sufficient to destroy Mr. Giver's erroneous and pernicious notions that there is not a perpetuity of bcdily suffering in the other world, but more proof will be givcu. IG The followiiif]; passages arc in Rev. 14 : — " If any ninn wor- ship the beast and liis image, and receive his nrnvk in his fore- head, or in liis luind, tiic same shall drink of the wine of tho wrath of (Jod, which is poured out without mixture, into the cup of his indignation ; and he shall bo tormented with fiio and brimstone, in the presence of the lioly angels ; and in the presence of the Lamb. And the smoice of their torment ascendetli up for ever and ever." Here, as always, when the wor(^ man is used, it means tlie being composed of a united body and spirit. There neither is, or ca)) be, man without this combination and inseparable union. And in tlieso inspired passages wo see that this " com- plex " or combined being of body and spirit, called ma/i, if he commits the oll'ences mentioned in the texts, will be tormented with fire and brimstone ; and that this torment will be " for ever and ever." These last woi'ds Mr. Olver will, of course, admit mean the same as everlasting and endless. These words as to tho 'punishment are not used in a metaphorical sense, or as sj/jnbo^s, but as realities. As to figurative words regarding the future punishment of the wicked, Mr. Olver, on })p. 37, 38 of his pamph- let, has said : — •' It will not be necessary to discuss the meaning of words which are used in the Old or New Testament, to describe the destiny of tlie ungodly man." * * * n Xhe l)onds, the jirison, the fire, the worm, the Gehenna, may be figurative, but they are figures which represent realities. In Matii. 8. are tho following words by our Lord : — " Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven. But the children of tho kingdom (tho unbelieving Jews) shall be cast out into outer darkness ; there shall be weeping and gnashing of teeth." Again, in Math. 13. 41 it is said of " these who die in iniquity," they shall " bo cast into a furnace of fire ; there shall be wailing auv^ gnashing of teeth." Of the man without the wedding garments in Math. 22. is said : — " Bind him hand and foot," ttc. There shall be weeping and gnashing of teeth." And of the unprofitable ser- vant in Math. 25. 30, " Cast ye him into outer darkness, there shall be weeping and gnashing ( f teeth." These expressions, " hand and foot," " weeping and gnashing of teeth," do not relate to spirits, they belong to bodies — they are bodily members and afections' And of all these, and of all other < Vi'lCl ti-ea 20. Mil lU)t " eo son> into not 17 wiokcfl oncp, it is said in the la.^t cited chap. — Matli. 2"), which treats of tlio final jiulj^iiiiMit — "•Those siiall go away into ever- lao(in<_f |>uiiishnieut ;" and tint luinislinn^nt as is dechir'xl in Rev. 20. 10 and li is to l)o in "■ a lake ot lire," wliere, as oui Lord in Mark thrice declared, — -'their worm dielh not and the lire is not quenched." We plainly ,seo t'roni these Scriptures that all wicked — " complex men," as Mr. Olver i)ropirly calls them, that is per- sons composed of i^f)Lnts, soufn, and bodic>^, united — are sent away into "everlastinu; punishment" in " a Like of fire :" whieh fire " ;s not quenched," but hums forever, Mr. Olvei rightly contends that the spirit cannot die but lives forever. And so will the body, for Scripture as positively declares that the resurrection l)ody of a/' the dead will be " immortal," — not liable to coi'ruption, disso- lution, or death. Now, can Mr. Olver, (,'anon Farrar, or any others, point to a single passage ot Scripture, as proof, that tliis body will evar bi3 separated IVom the other complox and united part^, or will ever be consumed, or cease to live, and become incapaldo of, or not liable to suffering ? They know that they cannot do it. Not the semldance or shadow of any such proof can be found, cither in Scripture or clsewhtire. > Will any of them venture to say that any of those fearful scripture declarations — ot " a lake of fire," " a furnace of fire," the " fire that never is quenched," the wicked " cast into it," for " everlisting punishment " and that '' the smokt of their torment ascendeth up for forever and ever," — ^va forgeries or inter po'ations into the sacred book ? Neither Mr. Olver, nor any other such op- ponents of the truth, will dare to make any such assertion, plainly and openly ; and yet, by their wiitings, they are virtually denying the liability of impenitent sinners to be cast into that place of torment, and there suffer that" everlasting punishment," which the Scriptures so clearly and repeatedly declare. View ing then, those awful Scripture truths, of that lake of un- quenchable fire, and that the immortal bodies of the wicked will be cast into it, for "everlasting punishment," the inevit able conclusion must be that the bodily sutferings of those who are cast into that [ilace of torment wi.l be everlasting. But Mr. Oiver says : — " I know of no authority for the dogmatic as- sertion of the perpetuity of bodily sitffering.^' 18 The very highest autliority and proof of the perpetuity of hodily sneering, — that of inspired e^cripture, has here been Hier- ally and amply given. And Mr. Olvcr not knowing of it, only shows, either that he lias not searched the scriptures on the whole suhject, as diligently and closely as lie might, or ought to have dune, or that liis mind was (so biassed, or confirmed in his own previous opinions, that l»e failed to sec, or comprelicnd, what the scri])tures really and decidedly declare concerning it. It may here he useful to consider, who were they, who gave those awful annouiioementa of that dreadful place of misery, and of the everlasting punishment thnrein, of all tha finally impeni- tent and wicked. The gracious and loving Saviour himself, was the first who mentioned " a furnace of fire," in the other world ; and declared that various descriptions of sinners of mankind would be cast into it, for "everlasting punishment;" and that " their worm dieth not, and the fire is not quenched," and that a ricli man, of this world, was there in torment. The loving and beloved disciple John, was the selected one, to write the inspired and awful Book of Revelation, which first mentions a "lake of fire," and contains so many fearful descriptions of the doom and punisliment of the wicked. The loving aud faithful Paul also, was divinely inspired to declare that the Lord, at the end, " will come in flaming fire, taking vengeance " on the enemies of his truth. Others also, of the New Testament writers, give similar awful announcements of the endless punishment of the finally impenitent, in that divinely appointed place of misery. Not only Universalis t writers and preachers deny the bodily and eternal punishment of the wicked, but many of those writers and preachers of the present generation, who are generally con- sidered orthodox, either deny such punishment, or refrain from publicly declaring it. Tliey dwell, exclusively, on the love of God, and the Saviour for poor and helpless sinners. Now such a course, the scripturally learned and faithful John Wesley, has rightly called, " spiritual quackery ;" and says, it is far worse than medical quackery for that only injures or kills the body, but the other tends to the eternal ruin of the soul. One ot his pub- lished sermons is expressly on " hell " as the place of the eternal misery of the lost ; and as to both soul and body, as will in a sub- sequent page be more particularly and fully shown. He has a sermon also on the rich man and Lazarus, and rightly treats the 19 zrpcluity of ueon Vdcr- of it, only 1 the whole ht to have in his own I, what the who gave aisery, and lly iinpeni- imself, was her world ; mankind ^' and that and that a loving and le inspired a " lake of doom and Paul also, end, " will nies of his ivo similar the finally the bodily ose writers erally con- jfrain from he love of Now such /^esloy, has far worse ! body, but )t his pub- tho eternal 1 in a sub- He has a treats the narrative as one of facU, and not as a pirablo, as some in their prcachiiia:H and writings dcsoril)o it, to lessen, or soften, it would seem the idea or supposition, that thoro really is such a (h-oadful place, and such torment as is tliere described One of the select- ed clerical doctors, who wrote an answer to Canon Farrar, and which, on the whole, was the only one of the twelve answers pul)- blishcil, really deserving of any approval, — said in that answer, that, "although not disbelieving that punishment, he kept it in the l)ack ground," There are, unhappily, many teachers like liim, in the present day. They are not like the faithful Paul, who declared unto the Ephesian elders, " I am pure from the blood of all men, for I have not shuimed to declare unto you all the coun- sel of God ;" aiui " have not ceased to warn every one nigh.tand day." He has also said in ais Epistles, — " Knowing the totrorof the Lord we persuade men ;" and " Let us have grace, whoi-eliy we may serve God acceptably, with reverence, and godly fear, for our God is a consuming fire." Our Lord's words to his discii)le.s, *' Pear Him who ia able to destroy both soul and body in hell ;" and as to cutting off hands and feet, to avoid being cast into hell ;" with others of similar import, are words of toarning and counsel, designed for the instruction and obedient observance of all his professed people, to the end of time ; and with reference to the eternally ruinous consequences of their being disregarded and disobeyed. The unfaithful preachers and writers above de- scribed, seem altogether unwilling to admit, that a fear of God's displeasure, and of those eternally ruinous consequences of per- sisting in sin, are, or ought to be, any motives, or inducements to forsake it ; and seek gospel salvation ; but they think, or con- tend, that this salvation is to be sought and obtained, solely through the scriptural representations of the love of God, and the love of the Saviour, in dying for them. Why is the feeling of fear im- planted in us, if we are not to exercise it on a subject which in- volves the most awfully important results, — those of eternal hap- piness or misery ? There are numerous passages of scripture which inculcate the fear of God, as to consequences, both in time and in eternity. Here are but a few of them : — " The secret of the Lord is with them that fear Him, and He will show them his covenant." — Ps. 25. " The fear of the Lord is the beginning of wisdom." — Ps. 111. " The fear of the Lord is a fountain of life, to depart from the snares of death." — Prov. 14. " By the fear of the Lord, men depart from evil," — Prov.16. 20 IL is true that very large ninnbcrs are lirou^lit into followsliip and coininiiiiiou in soiiuj cliurclics, and more than a I'lnv in all of tli(Mu, who come into tliat rcdation thiouf^h ropiesuntations of tlio love ortiod,and that of the Saviour in dying for thoui, or through persuassions of fiiends, or their own thoughts or convictions that it is right and ui^cdful to ho religious and join a church, and give f^ouic special att(!ntion and ob.servance to its nii'ans and ministrations J'uL all this alone is very diQ'erent from Iniing, as scripturally reiiuired and dcscriljcd, horn again of the divine spirit, truly Converted t) (Jod and the Saviour, and possessing tli'j witness of tliat gracious spirit that their sins are forgiven, and who aro walking with obedient consistoncy in that way which leads to eternal glory and lia[ipiness. There are very far more who are brought into this happy state through dee[> spiritual convictions and distress, and fear of the eternally ruinous consequences of their sins, than are brouuMif>tuous boldniiss t') dtMiy the tiuth of all those inspiri'd assertions, and to say of tho wioUod in the other world, as is seen ab .ve, fhit all his " inisciT must come Ironi within, and that no man's holl can bo any otli'-r than that, wliich lit! makes tor hiins If " ; and th it " himself is hell," all which evidr ntly uk^miis that there is no place of " h(!il fire," — no " furnace of fire," — no " lak" of fire," tiiou,i;h they arc so positively asserted by our Lord ami his apostle as bei.'.jr realities. As to the future bodily suffei injr nf the wicked, ho has writtregnant with most ilangeroiis and ruinous results, as I will now proceed lirielly to show. Man, in his natural, unregenerate state, has no knowledge of the new spiritual life, so essential for salvation and true happiness hero and here after, for, as scripture declares : — " The natural man rcceivc^th not the things of the Spirit of G(jd, for they are foolish- ness unto him, neiiher can he know them, because they are spiritually discerned " Consequently he cannot have any desire for ^ucll a life or its enjoymeuis. All his tiioughts, desires, hopes and expecttalions relate to this world, and its alfiirs and gratilica- tions. lie is, as scripture declares, sellish and sensual, indulging, in a gr;ater or lesser degree, as circuinstancts permit, in " tlie lusts of till,' flesh, the lust of the eye and the pride of life." And if ho has not been guiity of any great crimes or gross wickedness, but has lived an ordinary moral and regular life, he will f^el little or no conviction of conscier.ce, or remorse, or fcar.s as to sufferings in the utiier world. Or if he has any such fears, they will only be as regards bodihj sufferpvjs, not as to any of a mental or spirit u'd iiatiiro. If lus (lios In that unrc^^iMHM-aLo and sonsiial state li(! will curry into tlio otlicr world, luid always retain tho satm» iiiiioranoo ns to spiritual ktiowl<'d<>o and s|iirltual oiijoyiuiMits, and the same disro,t!;ard and distasto tor thoiu. If ho has lioon f^iiihv uf many ;;i'o>s crinjus — a uiaiLxd .siiiHcr — ho will inuhably, at tinios, ho alarniod, and havo sotno I'oirs as tt) tho consccjucncos of his sins in tho futuro state, ospocially when ahoiu to dio, but thoy will ho tiftogcilicr a« to hotli'i/ suferlno.s in tho hcU of Jire, of which ho has read, or boon warncil, or told, lie also, of course, will, in the other world, retain the s.uno evil proponsiLica and desires which ho had vvddlo on earth, hut will liavo no desiics fur any of the heavenly Jovs or hlessinj^s. Now it is with reference to these two classes of persons, and indeed all others of a merely worldly chanoter, that this false and ruinous doctrine of Mr. Olvcr, Canon Farrar, and others, of thjro not l)eine ri-'ci th. cat : thai low till tlH> re I 23 las Itooa IM ijli.il)Iy, <|iU'iicoa » 'lio, but '/'.//"/v, of cour.so, p'.'ii.sitioa liivt) no t is with otlhMS of (l"ctrino "iii^' any iiHis jiiid )Vo timt 1 1 to do, ill tliuir ■in, thoy periciico of !;.o, In tho 3-;rot for 1, or any ny com- sual h'fe torniont <-ko(l in )rol)ubIy of con- ereforo, endlosa vcr and 110 sucli y, both oachcrs ith of a )inions f, that I tho rcsiiri'oction bodit:s of tho wic.kod wiil bo iwmnrtal~~not halih( to (leal/i — and that thoso bodies will iindtM'ffO ondb ss sut'crings in tlm '* lako of liro," it will bo nocdlos.H hsrc to dis- cuss or explain tiii^ meaning ot the Scripturo ivvprc^sion, *' Socond l)t^:nh." Sc'ij.tMin doon not ((Mitiadic^t it-cdf. As tho ri'snr- roction bodios aro inivior/al, and will novor bo separai,od IVnm the inunoital spirit, that *' Second Drath " can have no appli- cation to those? bodies. Tho tiuo nieaidnp and application of tliat expnssion will bo more appropriately |j;ivcn under tho fol- lowing title, where tho assertion of Mr. Olvor that " the doc- trinal standards of his church do not emliody represiMitations of tbe ondlehs bodily Bullerings of tho wicked," will bo exposed and rcl'uled. 2. The Doctrinal Standards of tlio Woslovaif Mctho- dist Church expressly d(H'laro that, iu the fiitiii'o state, th(» bodily siilliriiigs of tho iric/cc/I in "tho lake of firo " \vili 1)0 jx'.rin'.tiutL Before proceediuf:^ to give from those standards tho proof that th;iy do embody the doctrine meiitiiaied in the above title, I will, in common fairness, give extracts from Mr. Olver's pamph- let which .show hi.s denial of the truth of that doctrine. Iu his Prelaco, he savs : — " Tlireo questions arc raised for coiisidcration, and they con- cern the perpetuity of I)odilysulforing, mutual torment, or society in tho hell of eternal doom, and tho continuance of bodily lito alter the second death. * * » x know of no authority lor the do;'matic assertion of any one of the three, and I have j)rosented the doctrino without them." On pp. 11 — '1, treating of the final judgment and tbe " Second Death," ho says: — " The only llfo which the wicked will possess, in that day, will be tbe bodily lile which resurrection has restored. The only death which they can die, will be the correspoiuling bodily death. * * * Death and Uell are cast into the la,ke of fire. Thenceforward they will have no other abode. There only, in that second death will the bcidy jwrish, and there only can Hades hide tho im- clothed souls of men. * * * Why there should be a resur- rection of the wicked, if only to be fol'owed by immcjdiate de- struction, is a (luestioii which is more freiiucnt and natural than it is ditiicult. For the present, we may remember that they who 24 liavo done evil shall come forth only to a rc-nrrof'tion of condcmn- aiiou — a condemn atioii which is antithetical (opposite) to " lile." In a subsequent page, in contondini? a,a;ainst annhilationists, lie says: — "The bodily death of eternity, is identical with, or analogous to the bodily death of lime. They must not add to the penalty intiefinito ages of bodily torment, ['rolonged life in misery may be C;,lled dying, l)ut it is not deatjj. For sucli a combination of death, aid supcrnatnraily continued life, they can furnish no scripture warrant." He further says : — '' The tendency to lose siglit of pliysical inconveniences which are permanent, and to n:orge iliem in tlie ordinary, and tlieri.'f.n'C, unnoticed environment, might raise a doubt, as to the probability of eternal physical pain. Tlie intluence of suffering from without, in diverting attention from the severer inwird anguish, could not lead to any increase in primitive effect. Had tliere lieen a sem- blance of such a reve'ation, of sucli a doctrine, I could not have opposed it as impossible, unjust, or horri'>le. There may be tiu)se who discard the surging fire, the writhing limbs, the shrieks of agony, but who nevertheless retain the fiercer rage of moek'ng demons, and taunting companions, of hon'id strife, and hellish triumph. For myself, I find, in the scripture, as little of the lat- ter, as of the former picture. When I read the New Testament, V3rse by verse, again and again, and could find no authority for them ; and when, after a saarch as minute, J found that the stand- ards of my church do not embody them, ray sense of troubled sui prise, gave place to thankfulness itid rest." On another page, he says : — " But some one may ask what hell is left if there is neither bodily suffering nor mutual torture. Tlie answer is, — death to the complex man, death bodily, death spiritual, and both eternal." And again : — " I will not begin to speculate, but, for myself, will cherish the hope and confident expectation that evil has been constrained to provide for its own eternal destruction, and that its living form, cast, with death and hell, into the lake of fire, will forever disappear from the creation." Several of these extracts were given in previous pages, but I have thought it proper, or indeed requisite to repeat them here, so that they may appear side by side, or in immediatQ contrast to 25 condeinn- to " lile " laliotiists, with, or ifJd to the life ill r such a they can ces whicli hciv'f;)rc, >al)ihty of without, Jould i]ot '11 a eeiu- iiot liave niiiy lie c shiieks mock'ng 3 hellisii f the Int- stameat, ority for 10 stand- troubled lOr page, neither icath to ternal." elf, will IS been that its re, will cs, but n here, vast to i tlic pl'oof from the Weslcyan standards of doctrine, which will be given in full refutation of his erroneous opinions on the .subjects in question. The reader may here be reminded tint those subj.^cts, as before seen, are, — " l'ei-[)etuity of the suireriu/m