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The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent £itre film6s d des taux de reduction diffdrents. Lorsque le document est trop grand pour dtre reproduit en un seul clich6, il est filmd d partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images n6cessaire. Les diagrammes suivants illustrent la mdthode. by errata Tied to lent une pelure, fapon d 1 2 3 1 2 3 4 5 6 32X SCRIPTURAL REFUTATION By JOHN G. MARSHALL, EX. CHIEF JU.STICE, &c., IN THE ISLAND OF C\PE IJllETON. A I ■ i I ^1 837,6 SCRIPTURAL REFUTATION'^" II: I I OF THE ERRORS OF REY. CANON FARRAR: EN HIS RECENT WRITINGS ON THE FUTURE PUNISHMENTt^h^e WICKED By JOHN G. MARSHALL, EX. CHIEF JUSTICE, &c., EN THE ISLAND OF CAPE BRETON. HALIFAX: PrjNTED AT THE WESLEYAN JoB AND BOOK OFFICE, 125 GRANVILLE ST. 1878. A SCRIPTURAL REFUTATION &c. Canon Farrni' lias ])iil)lisliL'(l. in a i)a?nj)lilot, '' A kcply (o rnai\y Critics." It is in a very hrief lorn). ( 'unsidci'fd mcivly witb roforonce to the value of the iritici.sins on his book " Ktei-nal ifopo," his ••I^e[»lv" ma}' well ho thought of sufficient extent and forco. In a subsequent pag'o of the present review some plain and pointed remarks will be offered, showing the extremely defective and unsatistactory character o^'all those criticisms. 'riie chief intention here is to show, from insj^ired Scripturo authoi'itj', and tlu's alnn(\ that ('aiioii Fai'rai-'s sjiccniative hopes, snppositions. or notions — whichever ihey may ln' called — regarding th((futui'e condition of tho-;c wiio die in a static of sin. ai'c altogether unscriptnral, erroiu'ons. and dangerous. Those undecidcul and feeble tei'm.- may fairly Ite applied to all his writings on the awful subject, because lie has not professed to give, and has not given, any Sci'ij)tnre j)roof, or any express or decided opinion c(>ncei'ning it ; hut has merely ex[)ressed hopes, probabilities iind possibilitit's. ins SL'B.MITTKI) .JLSTrblOATION FoU FIRST I'lBLlCLY HIS VIEWS. I)E( LARING In his "Reply" he has, a second time, endeavored to jus- tify the publication of his hopes and suppositions on the subjects in ([uestion. He says of his I)ook '• Fternal Hope": — " I exph;ined as fully as I could that it could not profess to be a formal treat'se. The main part of it consisted of sermons, written, I may 'airly say, under the difficiilty of interrupted leisure and uninterrupted anxiety; written a day or two before they were delivered; written to be addressed to large m'scellaneous audiences ; written, lastly, under the influence of emotions which had l^een deeply stirred by circumstances, and had taken the strongest possible hold of my imagination and memory. WJiile I was musing the fire burned, and it was only at the last that I spake with my tongue. It is not thus that I should have addressed a small audience of learned theologians" On the same point, in another place, he says : — •' I came with no compact s^-stem, ko flawless theodicy. Xo snch is to be had." ^g2> ^ Now sill these explanations and statements, insk;a(l of showing that Canon Farrar was justiticd in tirst makini,' jmblic his mere views and hopes on sueh momentous subjeets, sufficiently pnjvij that as these subjeets can only bo known from divine revelation, ho ought, when advancint;: those views, to have given some clear 8cri})tural p"oofs to support them. But he did not then do it, nor has he since done it, cither in Lis book or his " Jicply." He was even more strictly bound U) give them to his '' miscellaneiMis audiences," than, as ho sa3's, t(» " a small audience of learned theologians," These last could have discussed and refuted his views; but many of the larger auposing them to be confornudjle to 8cri])tuie. lie shouKI, thero- fore, have brought before them some ''system," or, to use hix strange phrase, " a fhiwless theodicy," as he considei-ed it. wwl should have endeavored to su))port it l)y Scriptural uuthority. Neither his " imagination" or '•mcmoi'v" should have induced hi,i views or their publication. All jtublic Teachei's of JJeligion are responsible to God and men for the o[)inions they publicly announce^ both as to doctrines and practice. Oji subjects of art, science, literature, and others of a merely secular nature, the utmost ireedoni of publicly expressed oj)inions, or even of speculative views or suppositions, is quite allowable, but it is not so regarding religious subjects, especially those so awfully important as the future punis))- ment of the finally impenitent and wicked, and the duration of that punishment. No Eeligious Teacher has a right to aiinoy or disturb- the Christian Avorld with mere speculations or suppositions regai'd- ing the most solemn and vital doctrines of divine revelation, without giving some portion of that revelation whio-h he considers as proof ot the correctness of his opinions. Especially should it not be don»5 by any such distinguished public character as Canon Farrar. H« lias been twenty years in the sacred ministry, and Is a dignitary in a. nationally established Church, the doctrines and institutions df which extend over many countries; and his mere suppositions^, views and hopes on those awful subjects were not lirst advanced iar some select or private circle, but in one of the chief seats of that Church for conveying religious instruction, and to all classes of society, from the nobleman to the scavenger, and to the educated 1(1 of Bhowing >lic luH mere iently prova c revuliition, » some clear len do it, nor >'." Ho wjis li.scellaneotK* ) of leai'iu!. The opinion that it is tliu.s incurred by the\ast mass of mankind; and 4. That it is a doom y)assed irreversibly at the moment of death, on all who die in a •-tatc ol" "sin."" i)iil in u pi\'\ii»us page (21) of the pi'cfaco, lie says: — "The statements which have been so freely circulated in Mnglantl and in America, that I 'denied the existence of hell;' or denounced the doctrine of etei'iial punishment,' arc morel}' ignorant perversions of what T ti'icd to leacli." (There seems ambiguity or uncertainty here, as to the word " IfoU,"" for in p. 125 of the Book ho says : — '' Hell is a temper not a [dace/') In p. 53 of the "J{eply" he says : — '• Alike in scri])ture, and in the Catholic faith, there is very much that encoaragos — tho doctrine of Eternal Hope; the doctrine (that is) that even, if in the short span of human life, the soul have been not yet woanod from sin, there may be, for some, at any rate, a hope of recovery; a possibilit}' of amendment, if not after the last judu-ment, at least, in scmie disembodied condition be- yond the grave." Further, on p. 54, he writes : — '•' I have advocated the ancient and scriptural doctrine of an internal between death and doom ; during which state— whether it be regarded as purgatorial, as disciplinary, as probational, or as retributive — whether the ceon, to w^hich it belongs, be long or short, — wo see no scriptural, or other reason, to deny the possible continuance of God's gracious work of redemption and sanctification for tho souls of men; anJ I . have added, that I can find nothing in scripture, or elsewhere, to ])rovo lliiit the wjiys oCliod's snlvjituMi, iiccossiirily tcriuinati' with oarllily lik". I liavo iiovoi' denied — nay I have eiuleavoui-ed to siip* I )oi't and illusti'ute the doctrine of I^et ril^ulion. holh in this life and the life to come. I hu\o never said, uh I am whinderoiDslj- reporteil to have said, — that the there is no ''Hell, " i)iit only, (and surely this should have heen reLjarded as a self-evident |)ro[)ositi()n.) that "ilell" must mean, what those wonls mean of which it is the pro- fessed translation ; and those words — Uades. (lehenna. Tartarus — ■ mean somethini^ much loss ineoueeival)le, much less hori-ihly ho])e- lesH, than what "lleU" oriijinally nu'unt ; and thai what il haseome to connote in current religious teaehinL!;." In answer to Mr. Arthur, he says : ■• 1 i'ntii'el_\' ai^rec with him in sayini^ that Christ taught that 'they who will not repent, will ■nUtl'er an endless peiudty ;' hut I instanti}- jiart company with him if ho iiuikes the unwarrantahle aildition. ' they who will not repent in this life;" since my whole book is a statement of the ivasons why 1 venture to ho])e, that the gates of mercy are not finally closed after the brief span of earthly existence."' Again he says : '• When I turn to Scripture -•' -•= 1 find am[)le grounds for the ho])e, that all apparrent discords .shall \dtimately be harmonized in one vast eoncoi'd.'' By the extend.nl extracts here given, it will be seen that Canon Farrar has been dealt with fairly ; and so as to exclude the })ossi- bility of any well grounded chai'ge of any misrepresentatioti of his views and opinions, on the momentous liubjoct in question. On an attentive and full consideration of the extracts it will also be found, that all the material j)oints in controversy, may be included and condensed under those two heads oi' subjects : — 1. A change in the other Avorkl in the spii-itual and moral character of the wicked, and their consequent future favorable or happy condition. 2. The duration of the punishment, in the other world, of those who die in an unrenewed and sinful state. These most solemly important subjects will, in subsequent pages, be separately and fully examined ; and on Scripture autharity alone, as expressly relating to them. If is plainly obvious and must be admitted bv all, that divine revelation alone can decide with cerl (led «>} on is t| ot the! ninatc with ll'od to MIJ). liiM lifo and [y ivi)(ti't»'(l and surely ition.) that is the jiro- Tartarii.s — I'il'Iy lioj)e- it liaHconie e with him t'pciil, will ■ with him not ivpcnl as-^iiis why II}' clost'd : "WIkmi o, that all Olio vast lat Canon ho possi- ion of his . On an Ijc- foiindj ided and d moral orable or vorld, of :)sequenl nitharlty nd must le with certainty on these suhjerts. It Imn always been true, as Seripture declares, and will continue so to the end of time, that '' the world by itH wisdom knows not (rod," or His works and ways; especially on such deep and awful subjects as these now under discussion. It is the great eiTor^ and also the fault, both of Canon h'arrar and of all his fifteini critics, whom he has named and answered, that they have not ^iven express Scripture truths, as proofs, or autho- rity tor the views and opinions they have advanced ; but have formed them almost entirely from their own coi^itations and reasonings. No merely human thoughts or arguments can be sutHcient, or bo allowed to decide on those subjects. None of the wisest or most leai-nod of human beings, have ever formed, or, from the nature of these subjects, ever can, merely by the otfovts of their own minds, originate or form, accurate and satisfactory decisions concerning them. Thoy can only be certainly known from the divine oracles. These, — if taken in their plain literal meaning, — as they ought to be received, are amply precise and determimitc for the belief of all, whether educated or illiterate. All the Canon's keen invectives towards those who hold the doctrine of eternal punishment; and his fervent aj)peals as to the divine love and mercy: and his torrent- like eloquence, as his friend Professor IMumire calls it, are therefore entirely out of place, and of no value whatever when brought to the light of plain Scripture truth, declaring that punishment. Those fervent utterances are, indeed, no better than mere sensational 7inq)sodies, which can only influence weak and ill informed minds. Sound rational arguments, based on Scripture testimony, are alone deserving of regard on this subject ; and all others relating to Christian faith. The Canon has seemed to take comfort, or indeed rather exult in the thought, that none of those fifteen critics have actually refuted his opinions; and he may fairly do so, for not one of them has even attempted to do it, by giving express Scripture testimony. In the whole fifteen essays there are only al)out the same number of references to Scripture ; — allowing one for each essay ; — but several of the references do not immediately aj^ply to the main subjects in discussion. Ten of the fifteen do not give ii single reference to Strijdure. Y et strange, and discreditable, 12 of these Keviewers 6 were professed theologians, — ministerg of religion, — and most of them high in ecclesiastical rank. The remaining three are Lay Professors in colleges. The whole number, as the Canon intimates, werse selected for the express purpose of answai-ing him. The true christian la>*y, of every country, had a righ^require and ex_ pect, that the twelve clerical persons especially, would, by the exhi. tion of the plainest and most express scripture truths, have fully refuted the the Canon's unscriptural and erroneous, as well as dan- gerous utterances, on those most deeply important subjects. He has indeed some cau«e to exult, if not triumph over those Eeviewers, for merely as a matter o^ comparison^ with reference to scripture, he has the advantage ox er them, for ho has referred to numfci'ous por- tions of it, U support his views and hopes; but, in reality, they are not all applicable to the suDjects in question. Eefraining from any further unpleasant remarks as to the re- views of those critics, I will iiow proceed to treat of iha first of the .two main subjects previously mentioned, namely : — Is any holy and saving change effected, in the other world, in any person who dios in a state of sin? Canon Farrar has written in p. 54 of his "Reply" : " I can find nothing in scripture, or elsewhere, to prove that the ways of Ood's 8al"ation necessarily terminate with earthly life." Now, from the Canon's own admission, — that those who die in a state of of sin, must undergo a process of renewing discipline, and attain a change of a holy character, to entitle their tjt admission into the place of happiness, — it is clearly his part, and it is strictly required o'^ him, to show, from the scriptures that such a change does, or may take place, in the other world, Wo, who 02)pose him, are not obligated, in the fiast instance, to show or pro a negative. Moreover, there are numerous scriptures, as th(; Oanon knows, which prima facie im^ily, and others which plainly declare, as will presently be seen, that no such change does take place after death. He also knows, that it has always been the opinion of the true church of Grod, as such, under both dispensations, that there is no such future change of religious and moral character. As the subject is, neces- sarily one, which can only be rightly investigated, and the truth •concerning it, be ascertained from scripture authrity, the Canon was oh a giv me \e»i ho\ thi as thol nd most of e are Lay n intimates, him. The lire and ex_ >7 the exhi. have fully v^ell as dan- Jjects. He Reviewers, ripture, ho ifci'ouM 2)or- y, they are to the re- first of the • world, in " I can le ways of \'ho die in plino, and admission is strictly a change pose him, negative. ^vs, which presently He also hurch of ch future is, neces- he truth 10 Canon ivas bound to give proof from scripture, and that alone that such a change does, or may take place. He has not even attempted to give any such proof, for he knows there is none to bo found. All mere suppositions or conjectures on the subject, are utterly worth- Jess, from whatever quarter they may proceed. It would seem, however, that the Canon must have felt that he ought to offer some things which ha pear from the history, that he held it. At the council of Basely A.D. 1439, composed of members of the Greek and Latin churches, *fter the discussion of many opposite opinions concerning the sub- ject, it was affirmed, — " that souls whose sins havt not been fully ex])iated in this life, are purified by purgatorial pains after death; and that they may be aided by masses, prayers, alms, and other acts of piety; but as to the nature of purgatory, nothing was defined against the opinion of either church." For the first seven or eight centnries, the christian churches, as such, did not entertain, or hold the erroneous doctrine; and heard, or knew, very little about it. The Canon has also endeavoured to strengthen his views and hopes on the subject, by the opinion of the allegorical Ov\^en and other speculative and conjectural writers concerning it — who are improperly called Fathers. Of late years, their opinions, on many religious subjects, are very generally, and properly, considered t« be of very little if any value. They can, of course, be of none wliatcver, when conflicting with sacred scripture. Moreover, they were constantly differing from each other, regarding very many christian doctrines and subjects. Many if not most of them ai'o of those, of whom St. Paul said in his address to the Fphesian elders, (Acts 20). " Also of your own selves shall men arise speaking pei- verse things." The Canon has said, "J can find nothing in scripture or elsc- w hd 9 ni the Cfinon Vtit irvegory I tiny ; but ho that doctrine church, Uqv, history, says -'ory one de. tiat we must » j)iirgatorial time of thi« atory spread • seven, the of the Ele- 'r does it ajj- }il of Basel, n churches, ng the sub- ' been fully Lfter death; , and other was defined en or eight tain, or hold ibout it. views and Origen and — who are I, on many (isidered im that are teousness,'' 11 he will render " indignation, and wrath, tribulation, and anguish, upon every soul of man that doeth evil ;" and it said, that all this shall take place, — " when God shall judge the secrets of men, by Jesus Christ ;" that is, the day of final judgment of the whole world. These passages clearly show, that in the intermediate state, there is no change in the character or condition of those who die under the guilt of sin ; for their sentence and punishmant are to bo, "ac- cording to their deeds" while here. Precisely to the same eft'ect, is the following passage in 2 Cor., v. 10: — For we must all appear be- fore the judgment seat of Christ ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." And the apostle adds : — '' Knowing therefore the terror of the Lord, we persuade men." ]n Gal. 5: 19 to 23, is given a long catalogue of "the lusts of the flesh;" including "hatred, variance, emulations, wrath, strife, seditions, heresies, envying, murders, drunkenness, revollings, and such like ;" of v/hich, the apostle says, — "I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.' The exclusion, of course, only ap- plies to those who die with the guilt of any of those sins resting on them. The word " inherit," in the text, has reference to tiie right or expectation of coming, in the future, into the enjoyment of some estate, property, or other valuable possession. The word "inherit" here, evidently relates to Gsd's future kingdom of glory and happi- ness. And these passages, like all those preceding, plainly show, that there cannot be, in the other world, any such change in the character and condition of those who die in a guilty state ; for they are excluded, because of having committed such sins, in this life, and died under their guilt. The following text in Eph. 5 has precisely the same meaning, and is to the like effect, as the preceding: — "For this ye know, that no w nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." Of the same meaning, and of the like results, are the following descriptions of certain wicked persons, mentioned in Jude ; and who are compared to — " Raging waves of the sea, foaming out th '.: own shame ; wandering stars, to whom is reserved blackness of darkness 12 for ever.'" The words "reserved" and "i'or ever" manifcstlv 8how thut there cannot be any favorable change in the condition of >such persons, in the future and eternal world. Lastly, the following passages in Rev. 20 : 12 are precisely to the same effect; and declare the like results : — " And I saw the dead, small and great, stand before God ; and the books were opened : and another book was opened, which is the book of life : and the dead were judged out of Lhose things which were written in the books, according to their works,'' The icorks are those done in thib world, according to the passage prcvioiuily cited in 2 Cor. 5 : 10, treating of the same final judgment, and where it is said, that cacJi one will then " receive the things done in his body, according to that he hath done whether it be good or bad.'' The whole of scripture on the subject, is to the same effect. The Canon has said : " I cau find nothing in Scripture, or elsewhere, to prove that the ways of God's is salvation necessarily terminate with earthly life :" It would seem that his knowledge of Scripiurc must be very defective, or he must have searched but slightly, for twelve portions of Scripture have now been given from tm different books, — three in the Old Testament, and nine in the New — all the Texts declaring, that, at the final judgment each person will be judged according to his deeds done here " in the body," whether good or bad and that as declared in the passages in Galatians and Ephesians, they that have done evil, " shall not enter the kingdom of God." And as de- clared in Rom. 2 : while God will, at that time, " to them who by by patient continuance in well doing, sought for glory, honour and immortality, reward and rendei', eternal life, and glory, honour and peace;" on the other hand to those who, while here " in the body," were '' contentious, and did not obey the truth, but obeyed unrighteousness," '• He will render indignation and wrath, tribu- lation aud anguish." Further our Lord, as seen in the cited texts, in John has declared of those " who die in their sitis," "where I an., ye caunot come." And this applies as fully a/Yer the final judg- ment, as it docs to the previous intermediate state. 3 This opinion, that a fiivorable change in the character aud condition of the wricked will or may take place after death directly 18 festlv hHow tiou of such preoisely io iw t ho dead, 'poiiod : and id the dead the hooks, thih world, 0, treating cJi one wiJi to that he cripture on !ripture, or necessarily t he very ve portions 3ks, — three declaring, cording to d and that they that A.nd as de- n who by onour and onour and 3 "in the •ut obeyed ath, tribii- ited texts, here I an., final judg- acter aud I directly oontradicts the numerous declarations of Scripture, that thoy will at the final judgment, be tried and dealt with, according to their deeds dune in this icorld. Several of the Scriptures, just given, ex])rossly declare, that they will be thus tried aud sentenced. In Mat. 10 : 27. we read: — •• The Son of Man shall come in the iriorv of his Father, with his angels, and then he shall reward every man according to his works." The same is shewn, in the full description of the final jiidgoment. in Mat. 25. Also in John 5 : 20, our Lord says: "They shall come forth ; they thai have done evil unto the resurrection of dam- nation.'" The Canoi' indignantly eschews and rejects the word damnation The many learned translators were, doubtless, as capable as him- self, of judging of tiio ]>i'opriety of its use. l>ut let roiidcvuKifion be subst'tuted, and the tiiial doom and condition of the wicketl will still be the same. There are many othei* scriptures, precisely de- claring that the wicked will, at that final judgment, be tried and sentenced, recording to their evil deeds in this life. But, if Canon Farrar's opinion, as to their renovation or change of character in the intermediate state, is right, those declarations of our Loi-l, and of all the v/riters of the scriptures, on the subjt^ct, can- not be true; but they must have been mistaken, for ihc discijih'ne. and purification of the wicked, and their consequent change of character in that intervening state would prevent their sins being n\entioneTow, it would notberm to bo just and equal, that these last wicked should be in such an infinitely worse condition than the others; though perhaps many, or most of them were not as great sin- ners as those eariier criminals. 4. Canon Farrar admits, that those who die in impenitence and sin, will experience retribution and punishment in the other world. The following are sonK? among many of his utterances on tlie subject, contained in his •' lioply to many Critics:"' — " 1 have never denied — n:iy, Iliavc endeavoured to support and illus- trate — the doctrine of llotribution, both in this life and the life to cc me." Again, speaking of sinners, he says : — " We tell them, that sin is loss and rui'i, and must inevitably entail both here and f.ereafter, that dread law of consequence, in which they only refuse tc believe, when it is presented to them, with impossible ad- ditions. We tell them, that the longer ami more deliantly they continue in sin, the greater and the deadlier must l)e that loss, whicli, even if it do not assume the form of physical torment, must continue to be loss, — a jjcena danuii — tor ever.'' In replying to Mr. Arthur's criticisms, he says : — " I fear that Mr. Arthur will be, — but he ought not to be, — surprized, when 1 entirely agree with him, in saying, that Christ taught t):at- ' they who will not repent, must sutler an endless penalty.' " Now, bearing in mind the numtroas passages of Scripture which have been given, in previous pages, showing that at the final jui'.gment, all persons will I.e judged according to their deeds in this life ; and also those Scriptures proving that no cha .go is effect- ed, in the other world, in the condition of those who die hi a state of sin ; and also viewing these admissions of the canon, as to the re- tribution and punishment they undergo in the other Avorld ; and as he has failed to give anv Scriptural, or other proof, that any such change of character and condition actually takes place, in the future state, — this consequent conclusion, of necessity, follows. — that the retribution und punishment will be endless. The Canon, through that entire lack of proof ; and by those his own admissions, as lo future punishment, has absolutely shut himself up to that result ; so utter- ly ruinous to all his views and hopes on the whole subjsct. in,—" lie hath rightoousnoss." ese hist wicked an the others; t as great sin- in impenitence t in the other eranc'os on the ipportand ilhis- life to ccme." levitably entail , in which they inipcssible ad- y they eonUnue ch, even if it do 3 to be loss, — a be, — surprized, ght tl:at- ' they of Scripture liat at the final iieir deeds in lU-gc is eftoct- lic hi a state n, as to the re- kvorld ; and as liat any such !, in the future vvs. — that the through that i, as to future suit; so utter- ct. 15 Moreover, the Canon hns frequently repeated, — what will ever be perieetly true, — that " the Judge of all the earth will do right;" and as Jfe is " no respecter of persons," He cannot and will not al low to those departed sinners, in all earlier periods, that supposed lavorab)'! and inestimable probation, and change, in the intemedi- ate state, which he has withheld froni the 'ast multitudes, he has suddenly tak'eu away, in their sins, to the immediate general and final judgment. Any such difference of dealing with the two sets of sinners, would, indeed, be manifesting "a respect of persons.'' }[avc no thoughts on tiiis imjwrtant point ever entered the fruitful and discursive mind of the unagi native and eloquent Canon. Jf not, it is well vvorthy of his serious attsntion ; and will not only task, bul will surely prevail agai;ist all his ingenuity and efforts to get v\d of the difficulty, which, — with so many others — he lias brought upon himself, by his laic anti-Scriptural and speculative writings. i\)i' fui'thcr Scripture proof aund authoi-it}'. regarding the con- dition and |)unishnicnt oi' the \vicke glorified body, in Heaven, as seen and described in eh. 1 of Ilev. "on. .\nd it is said of liini in IMiil. .'J : — '• Who shall eliani^e oui- liody, that it may be fashioned like unto his i(lorious body." In Math. It). 28. we read, that our Lord said to his dis('ii)los : — '• Feai* him whieh is able to destroy both soul and body in liell." This, evidently, relates to the place ot suf- fcrin«ji; for />o//(, in the other world. The word *•' destroy" in the text, certainly does not mean (tiuiihihtfion, or utter destruction, for the soul cannot bo desti-oyed : bnt is declared, in Scripture, to be iinmort.il; and we s(>(^ in the al.'ove cilcil cha]). in ( 'oi-. that ^the res- uri'cetion bodies of all. both rij^'lit eons and wiclced, ai-e declared to be incorru])tible (that is. indestructible), and '■'immortal.'' The word "destroy," therefore, evidently nu'ans a state of utter and endless misery, both o? soul Jind hodjj. It is perfectly evident, from Scri])ture. that, at the resuri-ec- tion, the souls both of the riixliteous acd tho wicked will be united to their now and immortal bodies ; and will so appear at the tribu- nal of final Jud<5ment. It is said in Math 24 of the unfaithful servant. — the ruler of tlie household of the Tjord. — that in that day of judgment, his Lord will " appoint him his portion with the hypocrites ; there shall bo weeping and gnashing of teeth." And in Math 25 it is declared thot our Lord will then say, of the servant who had neglected to employ his one talent, — " Cast 3^0 tho unprotitable servant into out- er darkness, tliere shall bo weo})*ng and gnashing of teeth," Now, whatever may be said as to the ''gnashing of teetK' be- \ng figurative ; tho weeping is an emotion belonging to tho body. \\\ Rom. 14, we read : — " We shall all stand before tho Judgment seat of Christ. For it written : ' As I live, saith the Lord, every knee shall bow^ to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.' " Here, also, members of the body are mentioned.'' In Rev. 20, 13, 14 are the following passages -"And the sea 17 that ai'o ill tho This, of ooin-HO, f<) info, and romti '11, as seen and him in IMiil. 3 : le fashioned like I, that our liord to dostro}' hoth Mq place ot suf- Icstroy" in the • (lesfrurtion, for Scripture, to be ir. that ,the res- are dechired to imortfdr The to of utter and \t the resurrec- l will be uniteil :ir at the tribu- — the ruler of mcnt, his Ijord there shall bo 5 it is declared ad neglected to rvantinto out- teeth." i of teeth" be- the body. In judgment seat rd, every knee od. So then Here, also, -" And the sea gave up the dead which were in it; and death and hell delivered up the dead which wore in them ; and they were judged, every man according to his works. And death and hell were cast into the lake of fire. This is the second death." The wonl "death," hero, evidently means tho grave, and refers to tho bodies raised therefrom ; and " hell." as clearly means tho place of departed spirits ; and refers to those wliicb had been de- tained there in a state of sutlVring and punislunent. The word " man," in the text, shows that the souls and bodies of the wicked were then reunited, for there must be that union, to permit the use of that word. There can be no man without a body as well as a soul. By the words, — " death and liell werecast into the lake of fire," it is evident tluit the united bodies and souls of the wicked, will then be cast into that place of torment. And these passages ])re- cisely agree with the words of our Loi-d, in Math. 13 : — The son of Man shall send forth Ins angels; and they shall gather out of his kingdom, all things that offered, and them which do ini([uity, and shall east them into a furnace of fire, there shall be wailing and irnashini!: of teeth." And we read in Mark!>, that of these wicked ed. and of that horrible place, our Lord thrice declared: — " Where their worm diedi not, and tlie fire is not quenched." The " worm" evidently means an accusing conscience, and a sense of failure of gloiy and lia[)piiioss which might have been attained ; and tho "weeping and gnashing of teeth," in previous p ..sages, as clearly mean the torment of the body. All these passages full}- agree with tlie woi'ds of our Lord in Math. 10, 28 : — " Fear him which is able to destroy (make miscr- sible) botli soul and body in hell." These numerous Scriptues expressly refute and nullify the as- sertion of Canon Farrar, that there is no bodily suffcriny o^i\\(i\\''\{;\<.- ed, in the other world ; and they clearly prove that such sufT'ering, as a part of tlieir punishment, will be decreed, and commence, at tho time of the final judgment. The Canon does seem to admit, that those who die in sin will suffer mentally or sjiiritually in tlio other world ; but he does not define or describe of what nature it will be. He aij-rees with the IS sni/iiii/ (ii Mr. Artlnii'. flwU Christ tau;;Iil, (hot " ihi-y who will not ri;i»(Mit will Hurtbr an oi\(llo,ss ptMialty." IJul tho.?o luv not the woriLs oCoiir Lord, or of ,Sc'ri]»turo. Tho}' aro ovop cquivoful m- aiiilti^jjii- oM,>. Ik' moiitioiis " I'cui' " and •' shanio " as jiarls of the piinish- uifnt of the wii'kod. but ihuso, it woidd ^ooni, only relate to this life. Ife dues, indeed in his •• HouIn. ' allude to a loss and ruin to llu'ni hi /'c< if til', whieh may eontiniio ; bill docs nol deseribo in what they ei)nsist. !Now, let lis look ai Nvhal inspired .Seri[)tiire says, eonecrnin^i^ the fill lire mental ami spiritual siitlerinu;'s of the wicki'd. It ha.S been .seen in ]»i;ssai^cs eited, that there will be •• wailini;'s '" — the cffeets of constant art ion of the " woi-m" of a ii;iiilty conscience. Tn I?om. 2 we have the awful annoimeenient. that al the tinal iiidi;'menl (Jod will reiidiM' " unto them that, are eontenlioiis, and do not obey the Iriilli. bill obex unri^'hteoiisness, indiii'iiation and \vi'ath, tribii- lation and aii,L;'iiisli. upon every soul of man that doeth evil." The word •• soul" Ac;"/', doubtless means rrcri/ j)er>fOii, and, therefore, the awful words of ]>unislnuent, npjily both to ihe body and spii-it. These sulforin^s will be somewhat ditl'erent irom the "' leonian lire of shame," of wliieh the ('aiioii has s])o! t!u' sanu" llfiral meaning, in every respect, that we attach to our word ; and as prodnciiij; the same effeets. The Canon's invented jihijises will. t, — namely : — '}^\\\i Dura lion oi' {\w Piniishnient of the Wicked in ilie I'utiirc State. ()ii this subjeel, also, thero is no evidence or authoi'ily to guide and di'Iciiniiic. bin iii-pireil .Seri[)ture iilonc. AW rcasenings, views, or eoiijcciures, iioL I'ounded on, or unish- mcnt. The Lord did not reprove Elihu, — only Eliphas Bildad and Zophar. — In Ps. 11, G are these awful words : — " Upon the wicked he shall rain snares, rire and brimstone, and an horrible tempest ; this shall be the portion of their cup." This must mean in the other world, by the words, — " portion of their cup," — or their al- lotinent. And the p".nishment is of a bodily and tormenting des- cription. It will be the same as that of the people of Sodom, of v,'liom it is said in Jude, they are " suticring the vengeance of eter- nal fire." — In Prov. 29, 1, wo read : — " He that being often re- proved, hardcneth his ncjk, shall suddenly be destroyed, and that without remeay." The word "destoyed" evidently means se- vere punishment ; and " without remedy " shows that it will bo endless. These are the words in Isaiah 153, 14 : — " Who among us shall dwell with the devouring fire ? Who among us shall dwell with everlasting burnings." Here the words '•' fire " and " burnings " signify torment ; and the words, "dwell" and "' everlasting," show that the torment will be etidless. Also in Isairh ()6, 24 are these words, concerning certain transgressors ; and evidently relating to their punishment in the other world : — " For their worm shall not die, neither shall their fire be quenched." ^Now, here iwojive paf sages, in four different books of the Old Testament, all declaring the endless punishment of tne wicked in the other world. In these cited Scriptures, which clearly show the endlessness of the punishment of the wicked, the Canon's favourite word " oeonian," which he contends only means '• an age," or limited time, will not avail him, for the original word is not in those texts. Several others will now be given, from the Kew Testament, wliich s " endless tor- istross or suffer- Job, we read in hu : — '• Beeauao his Stroke, then " wrath " and ^i endless punish- phas Bildad and pon the wicked )rrible tempest ; ust mean in the )," — or their al- tormenting des- )le of Sodom, of ngcanec of eter- being often ro- •oyed, and that mtly means se- that it will be among us shall lall dwell with nd " burnings " Hasting," show 1)6, 24 are these ntly relating to worm shall not icre iwo five pa? t, all declaring rorld. ho endlessness !iivouritc word ^•e," or limited in those texts. jstamcnt, Avliich 21 most clearly and decisively prove that the punishment is, in part, by fire ; and that it is everlasting. In Mark 9, 43, are these words of onr Lord : — *' If thy hand of- fend thee, cut it otf ; it is better for thee to enter into life maimed, than having two hands, to go into hell, into the fire that never shall be quenched. Where their worm dieth not, and the fire is not quenched." In succeeding passages he twice repeats the same Woi'ds, as to the punishment, and that it is endless. The hand, foot, and eye, in the texts, all will understand as meaning favorite and besetting sins. The Canon's " ceonian " is not here to serve his purpose. Next we have in Luke 16, our Tiord's narrative, concerning the *' rich man" and " Lazarus ;" and he speaks of both as " cer- tain" persons, thereby showing, that the narrative was one of facts, and not an allegory, as some have ignorantly asserted. The rich man is said, by the Lord, to be " in hell," and that he " lift up his eyes being in torment," and cried to Abraham, — " I am tormented in this flame." Abraham, in his answer to him says, — "Eemember, that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things ; but now he is comforted, and thou art tor- .nented. And beside all this, between us and you there is a great gulf fixed J so that they which would pass from hence to you, can- not ; neither can they pass to us, that would come from thence." We see, then, that our Lord himself has declared, that in the Other world, there is a hell, not "a temper," only, as the Canon has presumptuously said, but a real place, for it is said, " in hell he lift up his eyes, being in torments ;" and these torments are shown to be from thofire of that hell, for Dives says, — " I am tormented in this flame." And the torment is shown to be endless, for it is said that they, who are there, cannot pass from thence ; and this pre- cisely agrees with what our Lord said to the Jews : — " Ye shall die in your sins, and whither I go ye cannot come." As, therefore, Dives is in "torments," in a " hell" of jffre and " flame ;" and as our Lord has repeatedly declared, that the fire is " unquenchable ;" and " is not quenched ;" and is it is further declared, that Dives cannot pass from thence, the inevitable and necessary conclusion is. 22 that Dives inn^i forever remain in that j>/( ence to the original ideal meaning is still kept up. Those who bring any of these words in an accommodated sense to favor a particular 26 doctrine &c., must depend on the good graces of their opponents for permission to use them in this way. For as the real grammatical meaning of Ijoth words is eternal; and all other meanings are only accommodated ones, sound criticism in all matters of dispute con- cerning the import of a word or term must have recourse to (ho grammatical meaning and its use among the earliest and most cor- rect writers in tiic language, and will detei'mine all accommodated meanings by this alone. Now the tirst and best writers in both these languages apply olam and — (the Greek word he gives) to ox- press eternal in the proper meaning of that word ; and this is their proper meaning in the Old and New Testaments when applied to God, his attributes, his operations taK'cn in connexion with the ends for which he performs them, for 2chat soever he doeth it shall he forevrr. Eccl. 3 : 14, — forms and appearances of created things may change but the counsels and juirposes of God relative to them are permaj nent and eternal ; hence the words when applied to things which from their nature must have a limited duration are properly to bo understood in this sense, because those [things though temporal in tiiemselves, shadoiv forth things that are eternal. Thus the Jewish disj^ensation which in the whole and in its parts is frequent- ly said to be leolam, for ever, and which has terminated in the christian dispensation has the w^ord properly applied to it, because it typified and introduced that dispensation which is to contimic not only while time shall last but is to have its incessant accumulating consummation throughout eternity. The word is with the same strict propriety applied to the duration of the rewards and jmnish- ments in a future state. And the argument that pretends to prove (and it is only pretension) that in the future punishment of the wicked, " the worm shall die" and " the fire shall be quenchcd,^^ will apply as forcibly to the state of happy spirits, and as fully prove, that a point in eternity shall arrive when the roiDOse of the righteous shall be interrupted, and the glorification of the children of God have an eternal end 1 Again, the same learned Commentator In his notes on the •VTords in Math. 25 : 4G — " These shall go away into everlasting punishment," has thus written : — But some are of opinion, that this punishment shall have an end: this is as likely as that the glory Ol C| 27 >Pponents for JLTi-ammatical 'i.^'s arc only "'•^puto c'on- >'ifsc3 to , 5 : — '" AVhosc arc the fathers, and of wliom, as concerning the flesh, Clirist came, who is over all, God blessed for ever." Here is one of the strongest Scripture i)roofs of the divinity of our Lord, and yet there is no ])r.'i ceding, or fo]h)\ving, or at all connected passages j'elating to thi' suMinie and heart-clieering docti'iiu'. (Surely these texts, and all otheit^ of the liKe solitaiy l)0sition, and the niidlilude of others, in Proverbs and oth.er lioolcs of Scri[)turo, may fairly and properly be given as of sufficient force nnd authority in any controversy on religious subjects, and as texts for public discourses. It was Jiot e\'en prudent in the Canon to urge this objection, for the texts of fn-o of the fice sermons in his book, — those entitled '' Is Life worth Living," and " Ilell, ■\vluit it is Not," are of \\\\s isolaicd <)V solitary character ; and as the text of the latter sei'mon he has not given tlie half ot the Scrij)ture passngo concerning the subject therein set forth. In truth, this objection as to "isolated texts" can be fairly or safely made ]»y but few ministers of religion of the present age ; for the modern style or nuinner of preaching is to take a solitaiy text — with homo, it would seem, the shorter the better — and the discourse which follows consists chiefly^ if not altogethei*, of the prepared thoughts, views and opinions of tlie preacher on the subject. But nio]-e than enough has now been said concerning this trivial objection, so utterly inappropriate ixw{\ futile, as regards the awful and momentous subjects now under controversy. The Canon denies and condemns what he calls the '-'posL- Eeformation dogma of an all but universal, unmitigated and irreversible doom to endless torments at the moment of death." The case of the rich man, given in Luke IG, conclusively shows the truth of the dogma, for it is certain, from the narrative, that ho was in that place and state of torment immediately after his death; and it is as plain that his doom and condition there were unm!.ti, their doom and punishment Avill be inrrrrsihlc. There was no inter- mediate state for Dives, in whieh to obtain any ehange ol" eharacter and eondition, neither will there be for tlie last-mentioned sinners, or any others, as has in previous pages Leen fully proved by Seripture truth !ind authority. Ono of the greatest and most cxtraordinaiy errors and blundors of Canon Farrar, conceming Sci'ipture, must now be exposed and refuted. It i-elatcs to the use of the words "eternal life" in several jjassages of Seripturc to which he has referred, by giving the names of tho books, and tho figures as to ehapter and verse, but ho lias not given the words of the texts. Here are his words on the subject: "Of all arguments on this question, the one which appears to mo the most absolutely and hopelessly futile is tho one in Avhieh so many seem to rest with entire content, viz.; that "eternal or a'oniim life" must mean endless life; and therefore that avnian chastisement must mean "endless chastisement." ^o jn'oposition is capable of more simple proof than that woman is not a s^-nonym of endless. It only means, or can mean, in its pm^iary sense, per- taining to an ceon, and therefore "indefinite." since an (Con may lie Cither long or short; and in its secondary sense "spiritual," per- taining to the "unseen world;" "an attribute of that Avhich is above and beyond time ; " an " attribute expressive not of vding to the modei-n style of pi-eaching, it is but rarely that any of those threatening woi'ds are declared to tiie people. It would be well if they were more frequently given. It would only 35 I bo doing what in divinely roquirod, — declaring the whole counsel of God. Even the fear of God, so often enjoined in scripture, is but seldom referred to in religious teaching. Yet there are numerous passages of scripture on the point; and surely they must have been given to be used, if not frequently, at least occasionally, in such teaching, for it is shown, and known to bo needful and profitable. Sinners, of every class and degree, need to be frequently and plainly reminded of such threatenings. It is declared, that "the fear of the Lord is the beginning of wisdom ;" and th at — " by the fear of the Lord men depart from evil." There are very many passages in the Old Testament, enjoining such fear; and several also in the New. Here are some of the latter: — "Fear Him which after he hath killed hath ])0\vor to cast both body and soul into hell." (Math. 10). This was said by our Lord himself, and to his disci- ples. Again : — '' Knowing therefore the terror of the Lord, we pei-suade men." (2 Cor. 5.) " Vengeance is mine, I will repay saith the Lord." (Ituni. 12.) " It is a fearful thing to fall into the hands of the living God." (lleb. 10.) "Let us have grace where- by we may serve God acceptably ; with reverence and godly fear ; for our God is a consuming tire." (Hob. 12.) The Canon, him- self, has referred to many such awful threatenings in the Old, and also in the New Testament Scriptures. In concluding, it may be said, not only as to Canon Farrar but to all of us — naturally weak and erring creatures that we are — that it will be well to adopt, and observe in practice, the sentiments of the pious and gifted poet, when he sang: — " Lord that I may learn of thee. Give me true simplicity ; Wean my soul and keep it low, Willing thee alone to know. Let me cast my reeds aside, All that feeds my knowing pride ; Not to man but God submit, Lay my reasonings at thy feet. Of my boasted wisdom spoil'd, Docile, helpless as a ehild ; Only seeing in thy light, Only walkmg in tliy might.