,,an ,,essay  ,,on ,,the  ,,scriptural  
,,doctrine  ,,of  ,,immortality    ,,by 
,,the ,,rev4  ,,james ,,challis1 ,m4,a41
 ,f4,r4,s41 ,f4,r4,a4,s4     ,,plumian  
,,professor ,,of ,,astronomy ,,and      
,,experimental ,,philosophy ,,in ,,the  
,,university ,,of ,,cambridge1 ,,and    
,,fellow ,,of ,,trinity ,,college4      
,anagke gar moi epikeitai ouai gar moi  
estin1 ean me euaggelzmai       --#a    
,cor4 ix4 #af     ,,rivingtons  ,london1
 ,oxford1 and ,cambridge  ,,mdccclxxx   
,,rivingtons   ,london 4 4 4 4 4 4      
,waterloo ,place  ,oxford 4 4 4 4 4 4   
,magdalen ,street  ,cambridge  4 4 4 4  
,trinity ,street  ,all rights reserved  
#a  ,,an ,,essay  ,,on ,,the            
,,scriptural ,,doctrine ,,of            
,,immortality4   ,considering that under
 the existing conditions of humanity1   
disease1 and decay1 and death abound on 
every side1 it is surprising that the   
word immortality obtained a place in    
systems of philosophy1 the authors of   
which must be supposed to have been     

unacquainted with divine revelation4    
,it is not surprising that in the       
absence of such aid the belief of       
immortality should not have been firmly 
held1 or that by some philosophers it   
should have been expressly disavowed4   
,even in the ,canonical ,scriptures1 the
 words immortal and immortality occur   
only in the ,epistles of the ,apostle   
,paul1 and consequently not till life   
and immortality had been brought to     
light through the ,gospel4  ,it is a    
remarkable circumstance that these words
 are met with more frequently in the    
,apocryphal ,books1 #b ,esdras1 ,wisdom 
of ,solomon1 and ,ecclesiasticus1 than  
in the ,canonical ,scriptures4  ,the #b 
explanation of the apparent silence of  
the ,scriptures1 especially those of the
 ,old ,testament1 on so essential a     
doctrine1 will1 ,i think1 be found to be
 given by the course of argument adopted
 in this essay4  ,it may1 further1 be   
noticed that1 according to philosophical
 dogma not derived from the teaching of 

,scripture1 immortality is regarded as a
 principle1 or innate quality1 in virtue
 of which the human soul is exempt from 
the experience of death or annihilation4
  ,on this account ,greek and ,roman    
philosophers speak of the immortality of
 the soul1 and even in the present day  
the same terms are used1 the soul being 
regarded as per se immortal4  ,but      
neither in the ,scriptures1 nor in the  
,apocrypha1 is immortality qualified by 
the adjunct of the soul2 the reason for 
which may be that since death1 as far as
 our senses inform us1 is an objective  
reality1 the writers judged that        
mortality and freedom from mortality    
could only be predicated of body4  ,it  
must1 however1 be taken into account    
that according to the doctrine of       
,scripture there is a spiritual body as 
well as a natural body1 so that while   
the natural body is1 as we know1 subject
 to the law of death1 it may be true    
that the spiritual body is capable of   
immortality4  ,this point will be       

farther discussed in the course of the  
essay4  ,to account for the absence of  
any direct announcement of man's        
immortality in the ,old ,testament1 and 
for its being sparingly mentioned in the
 ,new #c ,testament1 the following      
argument seems legitimate and           
sufficient4  ,these ,scriptures1 as     
already intimated1 give no countenance  
to the idea that the soul of man        
possesses any innate principle of       
immortality2 on the contrary1 they      
reveal immortality by revealing the     
means by which the spirit of man is made
 immortal4 ,as1 according to natural    
science1 the external world1 both the   
animate part and the inanimate1 has     
become such as we now perceive it to be 
by processes of generation and          
development1 so there is reason from    
,scripture to say that a spiritual world
 is being created in an analogous       
manner1 and that to this creation all   
other creations are subordinate and     
contributory4  ,moreover1 we1 the       

subjects of this creation1 are so       
constituted that we are conscious of1   
and can ourselves take cognizance of1   
the means by which it is effected4      
,these considerations may be applied to 
account for the mode in which           
immortality is treated of in the ,bible4
  ,it concerns us1 above all things1 to 
discern and feel the operations whereby 
our spirits are formed both             
intellectually and morally for an       
immortal existence2 and1 accordingly1   
,scripture is full of instruction1      
addressed both to the understanding and 
the heart1 concerning those means4      
,thus1 although the final effect is not 
directly named till the scheme of the   
spiritual creation is completely        
unfolded1 it is yet true that the whole 
of the ,scriptures from beginning to end
 has relation to man's immortality4  #d 
,not only did the philosophy of ,greece 
and ,rome fail to substantiate the      
reality of an immortal existence2 other 
philosophical systems1 as well the      

mystical conceptions of ,eastern        
nations1 as the metaphysical            
speculations of modern ,europe1 have    
equally failed to arrive at certainty   
respecting this verity4  ,now1 it will  
be found1 ,i think1 to be established by
 the argument of this essay1 that in all
 these instances the cause of failure is
 the same4  ,the doctrine cannot1 in    
fact1 be understood and believed without
 an understanding of the means by which 
the immortal spirit is formed1 and the  
ascertainment of those means is beyond  
the power of unaided human intelligence4
 ,although the evidences of an immortal 
destiny may be in us and around us1 they
 cannot be discerned apart from         
enlightenment by a divine revelation as 
to the purpose and end of the whole     
creation4  ,the ,scriptures of the ,old 
and ,new ,testaments profess to be a    
revelation of the mind and will of the  
,creator of all things4  ,if they are   
really such1 they must be capable of    
giving the information which1 as said   

above1 is necessary for certifying the  
doctrine of man's immortality4 ,i shall1
 therefore1 with express reference to   
the title of the essay1 first make the  
hypothesis that the ,scriptures are     
indeed a revelation from ,god1 written  
to reveal ,his will and ,his acts1 and  
on this ground ,i shall proceed to      
inquire what information can be derived 
from them respecting the #e creation of 
the spirit of man for an immortal       
destiny4  ,the character of the         
information obtained may possibly       
suffice to establish both the truth of  
the hypothesis and the certainty of the 
doctrine of immortality4  ,before       
commencing the argument1 it will be well
 to state on what principles1 and       
according to what rules1 ,scripture will
 be cited for conducting it4  ,it will  
be supposed that the ,holy ,scriptures1 
as a whole1 consist of words of ,god    
written for our sakes2 and although they
 were written by human authors1 under   
diverse circumstances1 and in various   

ages1 the several parts are still to be 
regarded as having virtually but one    
author1 the ,holy ,spirit1 and as       
constituting on that account a          
consistent whole4  ,this view is almost 
necessitated by the noticeable          
circumstance that very little           
information is given in the ,scriptures 
themselves respecting the authors of the
 writings1 or the time and place of     
their composition4  ,this is true1 for  
instance1 of such cardinal books as the 
four ,gospels4  ,respecting these       
matters enough is said to show that     
human hands have been employed to write 
the books of ,scripture1 while so much  
has been left unsaid that we must infer 
that this kind of information is of     
little moment by reason of the internal 
evidence the ,scriptures contain of     
their divine authorship4  ,such         
evidence1 it seems to me1 is especially 
given by the fact that the ,scriptures  
present a faithful transcript of #f the 
world as it has been and is1 in respect 

to the calamities1 wars1 and revolutions
 that have befallen nations1 and those  
weaknesses and wickednesses of          
individuals and peoples1 the accounts of
 which are so great a stumbling-block to
 the unstable and the unlearned4  ,these
 very accounts1 it is possible1 may be  
intended to tell us1 if rightly inquired
 into1 why these things are so1 why     
there is evil in the world1 and what    
shall be the end of it4  ,the world has 
existed1 it is believed1 nearly six     
thousand years1 and at this day we see  
that many suffer from sorrow and pain1  
labour and poverty are the lot of a very
 large proportion of the populations1   
calamities by fire and water are        
frequent1 plague and pestilence still   
visit the earth1 cruelty and murders are
 rife1 and so far from there being an   
end of wars1 never before have men      
fabricated such potent implements for   
killing each other4  ,such facts as     
these constitute1 after all1 the        
difficulties which beset humanity1 and  

it may be presumed that1 with the intent
 of accounting for their existence1 they
 are put on record in the word of ,god4 
,on the broad principle that the ,author
 of a world like this will have         
vouchsafed reasons for its being such as
 it is1 ,i accept the ,scriptures of the
 ,old and ,new ,testaments as the word  
of ,god written for this very purpose1  
and instead of cavilling1 as some do1 at
 difficulties which probably have no    
other foundation than their own         
ignorance1 it will be my #g endeavour to
 make use of ,scripture for explaining  
the perplexities and difficulties which 
actually surround the facts of human    
experience4  ,the discussion of the     
particular question ,i have taken in    
hand will give occasion for employing   
the ,scriptures in this manner1 and in  
doing so ,i shall quote from all parts  
indiscriminately1 regarding the whole as
 sufficiently authoritative and         
trustworthy for the purposes of the     
argument4  ,the above-mentioned general 

purpose the ,scriptures may be supposed 
to be adequate to fulfil1 whether as    
expressed in the ,hebrew tongue1 or in  
that of the ,septuagint1 or as          
translated in the ,english version1     
notwithstanding that1 as must be        
admitted1 faults of transcription1 or   
translation1 or interpretation have     
given rise to many verbal errors4 ,but  
the difficulties produced by these      
imperfections are of slight importance  
in comparison with the great difficulty 
of discovering how and on what          
principles to interpret the ,scriptures 
so as to derive from them the particular
 doctrines they are designed to teach4  
,amid the great diversity of views that 
exists relative to modes of             
interpretation1 it may safely be        
maintained that the foremost and chief  
requisite for making true deductions    
from the ,scriptures is to have         
confidence in them as being depositions 
of ,divine wisdom4  ,men of science1 in 
their endeavours to discover the secrets

 of ,nature1 are baffled again and      
again1 and yet by little and #h little  
they obtain accessions to knowledge just
 because they never doubt but that      
,nature1 if rightly interrogated1 will  
give them true answers4  ,it seems1     
therefore1 reasonable to expect that the
 words of ,god1 handled on principles   
analogous to those which have been      
successfully applied in acquiring       
knowledge of ,his works1 might be found 
capable of answering the hard questions 
which are now1 more1 perhaps1 than in   
past times1 agitating men's minds4      
,this philosophy1 having a surer basis  
than that of any mere human intellectual
 system1 might be expected to succeed   
where these have failed4  ,the bearing  
of these remarks on the main subject of 
the essay will be seen as we go on4     
,commencing now1 after the foregoing    
preliminaries1 the general argument1 ,i 
remark1 in the first place1 that since1 
as matter of fact1 all men die1 they    
cannot partake of immortality unless    

they are restored to life after death4  
,we have1 therefore1 to inquire both as 
to what the ,scriptures say concerning  
death1 and what they reveal concerning  
resurrection4  ,again1 it may be taken  
for granted that as in the natural      
world1 so in the spiritual world1 the   
,creator of all things effects ,his     
purposes by operating according to laws4
  ,on this principle ,st4 ,paul in ,rom4
 viii4 #b speaks of the law of sin and  
death1 meaning that sin and death are   
invariably related to each other as     
antecedent and consequent4  ,by an      
irrevocable law #i death is ordained to 
be the wages of sin 7,rom4 vi4 #bc74    
,of ourselves we can judge that it does 
not consist with the power and wisdom of
 an omnipotent and omniscient ,creator  
that the sinful should live for ever4   
,but if this be so1 it must evidently be
 true also that immortality1 being      
exemption from death1 is the consequence
 of freedom from sin1 that is1 of       
perfect righteousness4  ,this is as     

necessary a law as the other4  ,hence   
the inquiry respecting the means by     
which man is made immortal resolves     
itself into inquiring by what means he  
is made righteous2 and1 as the first    
step in this inquiry1 we have to        
consider what ,scripture says concerning
 the entrance of sin and death into the 
world4  ,if sin be defined to be doing  
what is contrary to the will of ,god1 as
 expressed by a command1 righteousness1 
being its opposite1 will consist in     
acting according to ,his will4  ,hence  
sin and righteousness both imply that a 
revelation of the will of ,god has been 
antecedently made1 either directly by a 
command or law1 or by the voice of      
conscience4  ,it is on this principle   
that ,st4 ,paul says1 apart from law sin
 is dead 7,rom4 vii4 #h71 and in another
 place speaks of the righteousness of   
the law being fulfilled 7,rom4 viii4    
#d74  ,accordingly1 when ,adam was      
placed in the garden of ,eden1 a command
 was expressly given him for trial of   

his obedience4  #aj  ,the narrative in  
,scripture of the circumstances under   
which sin was first committed is        
deserving of special consideration on   
account of the instruction it conveys4  
,it states that ,eve1 knowing that ,god 
had commanded ,adam not to eat of the   
tree of the knowledge of good and evil1 
yet1 being deceived by the serpent and  
enticed by her own desires1 took of the 
fruit thereof1 and did eat1 and gave    
also to her husband with her1 and he did
 eat 7,gen4 iii4 #f74  ,thus1 as ,st4   
,paul writes1 ,adam was not deceived1   
but the woman being deceived was in the 
transgression 7#a ,tim4 ii4 #ad74  ,but 
both partook of the forbidden fruit1 and
 by so doing both sinned alike against  
their ,maker1 the deed being sinful1 not
 as considered by itself1 but by reason 
of the antecedent command1 which made it
 an act of disobedience4  ,if we assume 
that the account of ,eve's temptation is
 to be taken as literally true1 so that 
the tempter had actually the form of a  

serpent and addressed to her spoken     
words1 these facts will have to be      
regarded as altogether miraculous4      
,there are good reasons for admitting   
this view1 when it is considered1 first1
 that the information which this portion
 of ,scripture gives equally concerns   
all of every age1 and in order that it  
might be intelligible to all1 it was    
necessary that in the infancy of the    
world it should be conveyed by objective
 representation2 and1 again1 that       
various instances are met with in the   
,bible of analogous #aa teaching of     
essential doctrine by means of miracles4
  ,the translation of ,enoch1 the       
,deluge1 the destruction of ,sodom1 the 
plagues of ,egypt and deliverance of    
,israel1 the giving of the law from     
,sinai1 the passage of ,jordan1 the     
ascension of ,elijah1 and the           
resurrection of ,christ1 are all        
symbolic miracles1 the interpretations  
of which have intimate relation to the  
doctrine of man's immortality4  ,this   

being understood1 ,i shall proceed to   
discuss particularly the meaning of the 
,scriptural account of the beginning of 
sin through temptation by the serpent1  
and on the supposition that the facts as
 recorded are real but symbolic1 ,i     
shall endeavour to deduce from them     
their doctrinal signification4  ,the    
first question to consider is1 ,why is  
the tempting spirit called a serpent8   
,the ,scripture affirms that the serpent
 was more subtil 7phronimatos7 than any 
beast of the field 7,gen4 iii4 #a72 and 
our ,lord1 addressing his apostles1     
said1 ,lo1 ,i send you as sheep in the  
midst of wolves2 be ye1 therefore1 wise 
7phronimoi7 as serpents1 and harmless as
 doves4  ,yet1 as we know1 the serpent  
is not endowed in any special manner    
with sagacity or reason4  ,the fact is1 
the epithet subtil is applied to the    
serpent with reference to its form and  
movements1 which convey the abstract    
idea of subtlety on the same principle  
that the words tortuous and twisting    

have an abstract meaning when we speak  
of tortuous policy1 #ab or twisting the 
meaning of a sentence4  ,now this subtle
 entity--this serpent--although         
presented to ,eve in bodily form1 was   
not the less that spirit of evil1 the   
personal existence of which1 on the     
hypothesis that the ,scriptures are     
true1 as well as its influence on human 
minds1 must be admitted4 ,accordingly   
our first parents were tempted by what  
,st4 ,paul calls the wiles 7tas         
methodeias7 of the devil 7,eph4 vi4     
#aa74  ,again1 the statement in ,gen4   
iii4 #f1 that when the woman saw that   
the tree was good for food1 and that it 
was pleasant to the eyes1 and a tree to 
be desired to make one wise1 she took of
 the fruit thereof1 and did eat1 is in  
accordance with what ,st4 ,john teaches 
as to the lust of the flesh1 the lust of
 the eyes1 and the pride of life1 being 
opposed to doing the will of ,god 7#a   
,john ii4 #af1 #ag74  ,also1 as we have 
seen1 ,adam was associated with a       

partner1 who1 having been overcome1 in  
consequence of such desires1 by the     
wiles of ,satan1 committed sin1 and then
 induced her husband to do the same4    
,thus1 since the world at that time     
consisted of these two individuals1 it  
is an obvious inference1 as well as one 
of great significance1 that ,adam was   
tempted just as all his offspring       
are--that is1 by the world1 the flesh1  
and the devil--and1 as all his offspring
 do1 yielded to the temptation4         
,although ,adam was created in the image
 of his ,maker in respect to being      
endowed with powers of #ac understanding
 and reasoning1 and although he was made
 capable of learning and doing          
righteousness1 he was not originally    
made righteous1 forasmuch as he sinned3 
but those whom ,god makes righteous sin 
no more1 because all the works of ,god  
are perfect4 ,the first man ,adam was   
made a living soul1 the breath of life  
being breathed into his nostrils 7,gen4 
ii4 #g74  ,he thus partook of natural   

life1 but not of spiritual life4  ,he   
was1 as ,st4 ,paul says1 of the earth1  
earthy1 and all we who are descended    
from him bear the image of the earthy   
7#a ,cor4 xv4 #dg1 #di74  ,the mind 7to 
phronma7 of this natural man is at      
enmity with ,god1 and neither is1 nor   
can be1 subject to the law of ,god      
7,rom4 viii4 #g74  ,this accounts for   
our perceiving in children from their   
very infancy a spirit of disobedience1  
this spirit being derived through       
natural descent from that which our     
first parents exhibited in the infancy  
of the world4 ,the author of the        
,apocryphal ,book1 #b ,esdras1 writes3  
,the first man ,adam1 bearing a wicked  
heart1 transgressed1 and was overcome2  
and so be all they that are born of him 
7iii4 #ba74  ,in the ,wisdom of ,solomon
 this passage occurs3 ,wisdom preserved 
the first formed father of the world1   
that was created alone1 and brought him 
out of his fall 7x4 #a74 ,but it is to  
be remarked that the word here          

translated fall is paraptma1 the same   
word that ,st4 ,paul uses in ,rom4 iv4  
#be and v4 #af1 to designate our        
transgressions4 #ad ,cruden in his      
,concordance gives under the word fall  
an elaborate statement of received views
 respecting the fall of man1 although   
that word1 as the ,concordance shows1   
does not once occur in the ,canonical   
,scriptures in any relation to the sin  
of ,adam4  ,it is very noteworthy that  
after the account of ,adam's sin in     
,genesis1 no express mention is made of 
it in subsequent ,canonical ,books1 till
 we come to the fifth chapter of ,st4   
,paul's ,epistle to the ,romans1 where  
the introduction of sin into the world  
by one man is prominently adduced in an 
argumentative passage which appears to  
me to have been much misunderstood4#a   
,the reason that a fact which is so     
essential an element in theological     
systems is so little adverted to in the 
,scriptures1 ,i consider to be1 that    
these systems have hitherto not         

recognized an analogy which may be      
presumed to exist between ,god's natural
 creation and ,his spiritual creation4  
,from what is stated in ,genesis i4 and 
ii4 there is reason to say that the     
natural creation was at its beginning   
without form1 and dark1 and unfurnished1
 and that by the power of the ,creator1 
operating1 we may presume1 according to 
laws1 it was brought into the state of  
order1 light1 and adornment 7kosmos7    
which we now behold4  ,hence1 arguing   
from analogy1 we #ae might infer that   
the spiritual creation has its beginning
 in the reign of sin and death1 and that
 by the power of the ,spirit of ,god1   
operating according to law on our       
spirits1 it has its consummation in the 
establishment of righteousness and life4
  ,this analogical inference suffices1  
,i think1 to explain why1 after the     
brief initial account of the entrance of
 sin and death into the world1 the      
purport of the whole of ,scripture is to
 record the subsequent prevalence of    

sin1 and to reveal by what means grace  
abounded in the gift of righteousness1  
and how it abounded all the more because
 the law of sin and death passed from   
one man upon all men 7,rom4 v4 #ab74    
,the apostle ,paul argues that whereas  
death reigned through one1 much rather  
shall they who receive the abundance of 
grace and of the gift of righteousness  
reign in life through one ,jesus ,christ
 7,rom4 v4 #ag72 and in accordance with 
this doctrine he adds 7v4 #bj71 ,the law
 entered by the way 7pareislen7 in order
 that the offence might abound1 but     
where sin abounded grace did much more  
abound4  ,it seems impossible to draw   
from such sentences as these any other  
inference than that1 according to the   
scheme of the spiritual creation1 the   
reign of sin and death is the necessary 
antecedent of the evolution of life from
 righteousness4  ,the apostle sums up   
his argument by saying 7v4 #ai71 ,for as
 by the disobedience of one man the many
 were made sinners1 so also by the      

obedience #af of one shall the many be  
made righteous 7dikaioi katastatsontai  
oi polloi74  ,it is evident that the    
many here includes all that are born in 
the world1 in contradistinction to the  
one1 ,adam1 who was created1 and from   
whom all have descended by natural      
generation4  ,now1 considering that     
righteousness and life1 as necessarily  
as their opposites sin and death1 are   
related to each other by law as         
antecedent and consequent1 the above    
revelation that all will be made        
righteous is as direct an assertion of  
the immortality of all men as could     
possibly be made4  ,it is1 therefore1 of
 the greatest moment1 as regards our    
argument1 to ascertain on what grounds  
we are told that all will eventually be 
made righteous through the obedience of 
,jesus ,christ1 and what is the exact   
meaning of this doctrine4  ,the purpose 
of this essay will be completely        
fulfilled if it should be shown that    
these questions admit of being          

satisfactorily answered4  ,but before   
attempting to do this1 it is necessary  
to have a precise understanding of the  
previous assertion that through ,adam's 
disobedience the many were made sinners4
  ,this preliminary inquiry ,i now      
proceed to enter upon4  ,if we adopt the
 view expressed in a passage already    
quoted 7#b ,esdras iii4 #ba71 we shall1 
in effect1 admit that the transgression 
of ,adam was the consequence of his     
bearing a wicked heart1 and that all who
 are born of him sin because by natural 
generation they #ag have received from  
him the same wicked heart4  ,according  
to this view it must be supposed that   
the wicked heart is in respect to       
goodness a tabula rasa1 and that till   
goodness be formed in it1 it is led by  
natural desires to do evil4  ,certainly 
the moral phenomena exhibited by very   
young children accord with this         
supposition2 and it may reasonably be   
presumed that ,st4 ,paul1 in giving to  
the ,romans1 to whom he had not         

personally preached1 a synoptical       
statement of the doctrines he was       
accustomed to teach1 did not set before 
them the ,scriptural account of the     
introduction and prevalence of sin in   
any manner not intelligible to ordinary 
minds from common experience4  ,what    
then are we to understand by the        
assertion that through the disobedience 
of one man the many were made sinners8  
,in answer to this question it is to be 
said that the word parako may be taken  
in this passage to signify disobedience 
abstractedly1 and not a special act of  
disobedience1 because upako in the next 
clause does not require to be taken in a
 specific sense1 but rather as referring
 to that holy spirit which was in ,jesus
 ,christ1 in virtue of which his will   
was always in subjection to the will of 
his heavenly ,father1 and he became     
obedient unto death4  ,according to this
 interpretation1 disobedience is here   
put for that wickedness of heart the    
antecedent existence of which the sin of

 ,adam gave #ah evidence of1 and which1 
by being transmitted from father to son 
through natural generation1 has made all
 men sinners1 to the end that all may be
 eventually made righteous by spiritual 
generation4  ,it is true that the sin of
 ,adam1 being the first violation of a  
command received from ,god1 first made  
disobedience an objective reality1 and  
that thus sin entered into the world4   
,but although actual transgression had  
this beginning1 it does not follow that 
the proneness of the heart of man to    
transgress was contingent on ,adam's    
sin1 or thereby came into existence4    
,on the other hand1 it will probably be 
urged that to ascribe its existence to  
any other cause is to make ,god the     
author of sin4  ,in answer to this      
objection it may be said that if it were
 valid as regards ,god's moral essence1 
one might with as good reason urge that 
it was inconsistent with ,his power and 
intelligence that the natural creation  
should have its beginning in darkness   

and chaos4  ,however1 whether or not    
this view be accepted1 ,i shall assume  
that the reality of the natural         
wickedness of the human heart is        
admitted1 and consequently the remainder
 of the argument1 inasmuch as it has    
reference to the means by which the     
wicked heart is subdued and made        
righteous1 will in either case be the   
same4  ,the relation of one to many1    
considered only as a natural fact1 is so
 peculiar and essential an #ai element  
in the past history and progressive     
development of the human race1 that it  
might well be supposed to be specially  
significant with respect to their future
 destiny2 and1 in fact1 ,st4 ,paul has  
taught us to draw the reasonable        
inference that whereas through the first
 ,adam the many1 by a law from which    
they cannot rid themselves1 have been   
made sinners1  fortiori through a second
 ,adam the many will be made righteous4 
,the course of our argument1            
consequently1 now demands an inquiry as 

to the means by which the many will be  
made 7katastathsontai7 righteous through
 the obedience of ,jesus ,christ4  ,the 
future tense is particularly to be      
noticed4  ,as soon as it was shown by   
the sin of ,adam that the natural man is
 incapable of obedience to the will of  
,god1 a preordained dispensation was    
begun1 whereby the natural man is       
converted into the spiritual man and    
made fit for immortality4  ,this        
dispensation was introduced by a        
promise1 the terms of which could be    
understood by ,adam and ,eve after they 
had learned that the spirit of evil 7in 
whom is the power of death7 through     
their disobedience brought death into   
the world4  ,the promise was given in   
the words he 7autos1 ,sept47 shall      
bruise thy head1 and thou shalt bruise  
his heel 7,gen4 iii4 #ae74  ,hebrew     
commentators have1 ,i think1 rightly    
taken this passage in the sense--he 7the
 seed of the woman7 shall bruise thee at
 thy ending1 and thou shalt bruise him  

at his #bj beginning4  ,the promise1    
accordingly1 signifies that the power of
 ,satan would prevail at first1 and for 
a time1 even to putting to death the    
,son of ,god 7,luke xxii4 #ec71 but that
 in the end that power would by the ,son
 of ,god be overcome 7,luke x4 #ah74    
,and since with the victory over the    
spirit of evil an end is put to evil    
itself1 the promise is1 in effect1 that 
,adam and his race shall eventually be  
exempt from death and evil1 and partake 
of a happy immortality4  ,but in the    
very next sentence conditions are       
annexed 7,gen4 iii4 #af-ai74  ,because  
of the imperfection of the natural man1 
and his opposition1 through the subtlety
 of ,satan and the desires of the flesh1
 to the will of his ,maker1 labour and  
sorrow1 pain and death1 were ordained to
 be his lot1 in order that he may       
thereby be made meet to partake of the  
promise4  ,it is by reason of these     
conditions that the promise becomes1 in 
effect1 a covenant1 in which of         

necessity two parties are concerned3    
,god on ,his part promises happiness and
 immortality1 but to be received only on
 the above-stated conditions2 and man's 
part is to submit to the conditions1 as 
being ordered by a faithful ,creator1   
and to look in faith for the fulfilment 
of the promise4  ,here1 then1 are all   
the essentials of a covenant1 excepting 
surety for its fulfilment1 which on     
acknowledged principles of justice might
 be asked for by man1 seeing that he has
 to satisfy the conditions before he    
enjoys the benefit4  ,such security is  
amply #ba given by ,god1 as will be     
shown in the sequel of the argument4    
,in short1 this covenant admits of being
 described in terms exactly suited to   
human covenants1 because the providence 
of ,god has so ordered these1 that1     
together with other purposes1 they      
answer this1 the principal one1 of      
making intelligible the divine covenant4
  ,this same covenant might with more   
exactness be called a will1 or          

testament1 because from its very        
conditions the benefit it confers cannot
 be received till after death 7see ,heb4
 ix4 #af1 #ag74  ,also1 because this    
covenanted promise runs through the     
whole of the ,scriptures1 they have been
 appropriately named the ,scriptures of 
the ,old ,testament and of the ,new     
,testament1 not1 however1 as signifying 
that the ,old ,testament is superseded  
by the ,new1 but that it reveals an     
earlier stage of development of the same
 covenant4  ,the character and purpose  
of this covenant began to be unfolded at
 the threshold of the world's history1  
on the occasion of offerings being      
brought to ,god by ,cain and ,abel4     
,abel's offering consisted of the       
firstlings of his flock and the fat     
thereof1 and was1 therefore1 proper for 
expressing1 by visible tokens1 the      
character of the covenant in three      
essential particulars3 first1 that it is
 a covenant of life1 the animals chosen 
affording food1 and that of the choicest

 kind1 for supporting life2 secondly1   
that the covenanted life is entered upon
 after death1 the animals being slain   
#bb for food2 thirdly1 that pain and    
death1 although1 according to law1      
consequent upon sin1 were ordained1 not 
alone for the judicial punishment of    
sin1 the animals that were slain being  
harmless1 but for rendering the spirit  
of man meet to partake of the future    
life4  ,abel was himself in his death   
the first witness 7martus7 to this      
truth1 and by the same means many chosen
 servants of ,god have been purified and
 made white 7,dan4 xii4 #aj74  ,the     
offering of ,cain was also proper for   
food1 but as consisting of fruits of the
 ground1 it was not1 like ,abel's1      
susceptible of any meaning relative to  
the covenant4  ,grace was given to ,abel
 to select an offering which1 as being  
significant of the covenant1 was        
accepted by ,god2 but the same grace was
 not given to ,cain4  ,the ,lord had    
respect to ,abel and to his offering3   

but to ,cain and to his offering ,he had
 not respect4  ,the narrative goes on to
 say that because the ,lord had not the 
same respect to ,cain's offering as to  
,abel's1 ,cain was very wroth1 and his  
countenance fell1 and that on this      
account he was rebuked4  ,it should be  
noticed that the terms of the rebuke    
have no reference to the choice of      
offering1 but to doing well1 implying   
that ,cain's conduct was not righteous  
like that of ,abel4  ,to quiet his      
troubled spirit1 he is told that it is  
,god's pleasure that he should stand    
towards his brother in the relation of  
protector and ruler4  ,cain repudiated  
this relation #bc and slew his brother1 
acting thus as the unrighteous world1 of
 whom he may be regarded as the         
representative1 have always acted       
towards ,god's elect1 whom ,abel        
typified4  ,these remarks will          
afterwards be seen to bear on the       
general argument4  ,the distinction     
which ,god made between the offerings of

 ,cain and ,abel1 and ,his express      
approval of ,abel's offering1 might     
serve to make known1 at the time and in 
succeeding generations1 the purport of  
the promise made originally to ,adam1   
and the ordained conditions of its      
fulfilment4 ,in fact1 the special       
acceptance by ,god of ,abel's offering  
may be looked upon as the primary       
institution of sacrifice4  ,the         
researches of men of learning have      
abundantly shown that the sacrificing of
 animals was a very ancient and         
wide-spread religious practice1 but have
 left altogether unexplained how it     
originated1 and whence arose the custom 
of ratifying a covenant between man and 
man by killing animals2 for what reason 
also the slaying of innocuous and       
helpless victims came to be the         
principal act of religious worship among
 the ,jews1 and why it was thought among
 the ,gentiles that such sacrifices     
pleased the gods4 ,these questions do   
not appear to admit of answers apart    

from information derived from           
,scripture4  ,the answers will1 ,i      
think1 be found to be given by what1 in 
reliance on such aid1 has been already  
said1 and by what remains to be said1   
#bd respecting the covenant of          
immortality4  ,it is quite possible     
that1 as has happened with respect to   
other practices1 that of sacrificing    
animals was continued long after its    
original signification ceased to be     
understood4  ,this may be affirmed of   
the ratifying of covenants by killing   
victims 7which no sane person nowadays  
would think of doing71 and generally of 
the sacrifices offered by ,gentile      
nations in honour of their gods1 which  
eventually became mere matters of       
custom1 without any distinct            
appreciation of their intrinsic meaning4
  ,in such cases all clue from tradition
 or history fails1 and the explanation  
of the sources of the practices can be  
looked for only in the records of       
,scripture4  ,it might1 however1 be     

questioned whether ,abel himself1 in    
making his offering1 understood that it 
had the symbolic meanings ascribed to it
 above4  ,the answer to this inquiry1   
given on the authority of what is said  
in ,heb4 xi4 #d1 would seem to be that  
he did so understand it1 inasmuch as it 
is stated that he brought an acceptable 
offering by faith1 and1 according to    
,heb4 xi4 #a1 faith may be defined to be
 an intelligent belief and hopeful      
expectation of the covenanted life4     
,also1 as bearing on this question1 it  
may be mentioned that in passages of    
,scripture where ,abel is subsequently  
spoken of 7as ,matt4 xxiii4 #he1 ,heb4  
xi4 #d1 #a ,john iii4 #ab71 his         
righteousness is specially referred to4 
,now1 since to do righteousness #be is  
to do what is pleasing to ,god1 and1 as 
we are told in ,heb4 xi4 #f1 without    
faith it is impossible to please ,god1  
it follows that ,abel's righteousness   
was the consequence of his faith4  ,in  
fact1 according to ,st4 ,paul's         

teaching1 faith and righteousness are by
 law related to each other as antecedent
 and consequent 7,rom4 iii4 #bg1 #bh74  
,consequently we may here draw an       
inference which forms an essential part 
of the general argument for immortality4
  ,for since we have admitted1 as a     
necessary and self-evident principle1   
that righteousness is the foundation of 
immortality1 and ,scripture presents to 
us in ,abel an instance of the          
attainment of righteousness by faith1 it
 follows that faith is a means of       
partaking of immortality4  ,this        
doctrine will be farther treated of in  
the sequel2 but in the mean time it will
 be well to explain that ,i consider    
righteousness to consist in obedience by
 word and deed to the royal law         
according to which1 in a perfect social 
state1 every one would do to others as  
he would that they should do to him4    
,this relation between man and man      
should1 ,i think1 rather be called      
righteousness than morality1 because the

 latter word is derived from mores      
7manners71 and does not etymologically  
denote rectitude1 whereas the ,greek    
word for righteousness 7dikaiosun7      
refers to the deciding of what is       
morally right by a judge1 and the office
 of a judge1 as respects social         
relations1 is the #bf highest that men  
are appointed to discharge towards their
 fellow men4  ,it should also be noticed
 that the faith ,i am speaking of does  
not consist in believing what is not    
understood1 which seems to be a         
psychological contradiction1 but in     
believing in consequence of             
understanding4  ,by faith we understand 
that the worlds or ages 7tous ainas7    
were framed by the word of ,god 7,heb4  
xi4 #c74  ,in short1 the faith spoken of
 in ,scripture is the basis of all      
intellectual1 as well as of all moral   
excellence1 and is inclusive of what is 
usually called talents1 or gifts4  ,the 
same covenant1 under different typical  
circumstances1 was renewed1 first with  

,noah 7,gen4 ix4 #h-ag71 and afterwards 
with ,abraham 7,gen4 xvii4 #a-h74  ,the 
faith of ,noah was exhibited not only in
 building an ark in obedience to ,god's 
command1 but also in sacrificing clean  
animals on coming out of the ark4       
,these sacrifices1 being offered        
immediately after the world had been    
destroyed by the baptism of the ,flood1 
were peculiarly significant of an       
understanding and acceptance of the     
covenant of a life to come4  ,after the 
mention made in the ,epistle to the     
,hebrews of the faith and obedience of  
which ,noah gave evidence by building   
the ark1 it is said of him that he      
thereby became heir inheritor of the    
righteousness which is according to     
faith 7,heb4 xi4 #g74  ,such            
righteousness1 we have already argued1  
entitles the possessor of it to         
immortality4  #bg  ,so also ,abraham1   
when ,god promised that the land of     
,canaan should be given to his seed1    
builded an altar to the ,lord 7,gen4    

xii4 #g1 #h71 for the purpose1 it may be
 presumed1 of sacrificial worship1      
testifying thus not only belief of the  
fulfilment of the particular promise1   
but faith also in the covenanted future 
life4  ,that ,abraham's faith1 while he 
sojourned in ,canaan1 was directed      
towards the experience of the world to  
come1 is plainly declared in ,heb4 xi4  
#aj1 where it is asserted that he looked
 for a city having foundations1 whose   
builder and maker is ,god4  ,it was in  
consequence of such faith that the gift 
of righteousness was reckoned to him as 
a favour1 and he was called the friend  
of ,god 7,james ii4 #bh74  ,now1 the    
above-mentioned renewal of the covenant 
was made with ,abraham1 not solely in   
respect to his being father of the      
,hebrew nation1 but in respect also to  
his being typically father of all that  
believe of all times and nations        
7compare ,gen4 xvii4 #a-h1 with ,rom4   
iv4 #aa1 #af1 #ag74  ,and all this elect
 seed receive1 in common with their     

spiritual father1 the gift of           
righteousness through faith--are saved  
by faith2 so that the doctrine that     
faith is the means whereby the elect are
 made meet for immortality1 which was   
inferred from the history of ,abel1 is  
exemplified in a more comprehensive     
manner by what is recorded of ,abraham4 
,we have argued above that the          
patriarchs ,noah #bh and ,abraham       
testified their belief and acceptance of
 the covenant of life by sacrifice4     
,but in the patriarchal times the only  
surety for the fulfilment of the promise
 was the direct word of ,god4  ,with the
 exception of what is said of           
,melchisedek1 who typified a ,high      
,priest to come1 no mention is made of  
the mediation of priests till the       
priesthood of ,aaron was regularly      
constituted4  ,from that time the priest
 was mediator between ,god and the      
people1 and in virtue of his office gave
 assurance of the fulfilment of the     
covenant to those who1 by offering clean

 animals for sacrifice1 signified their 
acceptance of its conditions4  ,the     
priest gave such assurance by           
mediatorially receiving the offerings1  
and representing1 by sprinkling the     
blood of the slain animals1 the         
purifying effect of the suffering of    
death4 ,after the ordinances of the law 
had been instituted1 ,moses said to the 
people1 ,i have set before you life and 
death3 choose life 7,deut4 xxx4 #ai74   
,seeing that no one can escape the death
 which is the termination of the present
 life1 this choice between life and     
death necessarily refers to the         
covenanted life1 the fulfilment of the  
conditions of which secures from death  
in the world to come4  ,the author of   
the ,apocryphal ,book #b ,esdras1 who   
was wiser1 ,i think1 than the author of 
,the ,divine ,legation of ,moses1 has   
shown that he so understood the passage2
 for after saying 7vii4 #dh1 #dd71 ,the 
day of doom shall be the end of this    
time1 and the #bi beginning of the      

immortality for to come1 wherein        
corruption is past1 intemperance is at  
an end1 infidelity is cut off1          
righteousness is grown1 and truth is    
sprung up1 he adds 7in v4 #ei7 with     
reference to this description of the    
life to come1 ,this is the life whereof 
,moses spake unto the people while he   
lived1 saying1 ,choose thee life1 that  
thou mayest live4  ,sacrifice remained  
the chief symbol of religious faith up  
to the time of that great sacrifice of  
the ,son of ,god1 the acceptance of     
which by the ,father sealed the covenant
 of everlasting life1 and made all other
 sureties sure4  ,the ground of         
assurance lies in the fact that ,jesus  
,christ in his life and death went      
through all the experience whereby our  
spirits are formed for immortality4  ,he
 learned obedience by the things that he
 suffered 7,heb4 v4 #h74  ,he was made  
perfect through sufferings 7,heb4 ii4   
#aj74  ,he made him to be sin           
7hamartian2 compare ,gal4 iii4 #ac7 for 

us1 who knew no sin1 that we might be   
made the righteousness of ,god in ,him  
7#b ,cor4 v4 #ba74  ,joining with these 
passages that remarkable one in which   
,christ is spoken of as a priest who is 
made according to the power of an       
indissoluble 7akatalytou7 life 7,heb4   
vii4 #af71 it is evident that our       
community with him in suffering1 in     
death1 and1 as we have reason to hope1  
in resurrection1 is ample surety to us  
for the fulfilment of the covenant of   
immortality4  ,for as death is the      
dissolution of life1 indissoluble #cj   
life means exemption from death1 and is1
 therefore1 identical with immortality4 
,that suffering in the flesh is         
efficacious1 as is argued in the        
foregoing doctrine1 towards doing away  
with sin1 may be maintained on the      
authority both of ,st4 ,paul and ,st4   
,peter1 the former apostle having said1 
,he that is dead has been justified from
 sin 7,rom4 vi4 #g71 and the other1 ,he 
that has suffered in the flesh has      

ceased from sin 7#a ,peter iv4 #a74     
,but here it is particularly to be noted
 that this effect is not produced upon  
all who suffer in the flesh4  ,these    
apostles are speaking of such as have   
faith2 and it is only when suffering is 
accompanied by a faith which apprehends 
the covenant of life1 and especially    
lays hold of the surety for its         
fulfilment given by the suffering and   
death of the ,son of ,god1 that it      
avails to free from sin4 ,the elect1 who
 through the grace of ,god have such    
faith1 are drawn by the perfect love1   
and the sympathy in its strictest sense1
 which were manifested by the obedience 
unto death of ,jesus ,christ1 to follow 
the example of his obedience1 and       
thereby to attain to righteousness4  ,by
 this reasoning it is shown1 but only so
 far as regards the elect1 that the many
 are made righteous by the obedience of 
,christ4  ,it will in the sequel be     
argued that the death of ,christ has    
another aspect and a wider effect4  ,as 

there was no more occasion for          
signifying acceptance of the covenant by
 sacrifice after the sacrifice #ca of   
,jesus ,christ1 that form of religious  
worship came to an end4  ,thenceforth   
faith in the covenant was to be         
expressed by means of symbols which     
pointed to the sacrifice made once and  
for all time on the cross4  ,the        
ordained symbols are bread and wine1    
taken in the ,lord's ,supper4  ,the     
minister of the ,gospel has succeeded to
 the ,jewish priest in respect to giving
 surety officially for the fulfilment of
 the covenant1 and on that account may  
with propriety be called a priest4      
,there is no longer an altar1 because   
the acceptance of the covenant is not1  
as in the ,jewish worship1 indicated by 
sacrifice1 but by partaking of food in  
the forms of bread and wine at the table
 of the ,lord4  ,the ,christian         
minister1 in delivering these symbols to
 the worshippers1 gives1 in virtue of   
his mediating office1 sureties for the  

fulfilment of the covenant of eternal   
life2 the worshipper who partakes of    
them in faith receives them as such     
sureties1 and looks for the fulfilment  
of the covenant4  ,no doubt this office 
should be discharged by a good and wise 
minister1 who has been regularly        
appointed thereto2 but for the efficacy 
of the ordinance the chief requisite is 
faith on the part of the recipient--an  
intelligent faith such as that which has
 just been mentioned4  ,the ,sacrament  
of the ,lord's ,supper is justly        
regarded as the central ordinance of the
 ,christian religion1 and1 therefore1 of
 necessity has relation to the means    
whereby immortality is secured4  ,in    
fact1 #cb in each of the four records of
 its institution given in ,scripture1   
the word testament 7diathk7 occurs3 in  
,st4 ,matthew and ,st4 ,mark we have1   
,this is my blood of the ,new           
,testament1 and in ,st4 ,luke and #a    
,cor4 xi41 ,this cup is the ,new        
,testament in my blood4  ,what is the   

meaning of testament in these passages1 
and how is the testament related to the 
blood of ,jesus ,christ8  ,it is worthy 
of notice that these questions have     
received no special consideration in the
 recent controversies respecting the    
,lord's ,supper1 although in order to   
arrive at the full signification of that
 ordinance it is clearly necessary to be
 able to give answers to them4  ,as far 
as regards the general meaning of the   
testament1 or covenant1 its relation to 
our immortality1 and the surety for its 
fulfilment given by the blood 7i4e4 the 
death7 of ,jesus ,christ1 enough1 ,i    
think1 has been said in the foregoing   
arguments2 it remains to inquire1 for   
more complete understanding of the      
doctrine of the ,sacrament1 what        
relations the symbols bread and wine    
have to the ,body and ,blood of ,christ4
  ,bread strengthens man's heart1 and   
wine makes it glad 7,ps4 civ4 #ae74  ,to
 strengthen the heart is to produce     
confidence4  ,now1 it may be asserted   

that confidence and joy1 being          
incorporeal entities1 are the same in   
essence under whatever external         
conditions they are generated4  ,they   
are the same whether experienced in     
consequence of taking #cc bread and     
wine1 or in consequence of understanding
 and accepting the covenant of life made
 sure by the body and blood of ,christ4 
,although physical science is wholly    
incapable of informing us how the       
corporeal elements bread and wine       
produce in those who partake of them    
feelings of strength and gladness 7the  
antecedents and consequents not being in
 the same category71 we can yet         
understand that the ,creator of all     
things might by ,his immediate will     
attach to those substances such effects1
 not alone for the sake of man's body1  
but for the higher purpose of thereby   
informing his spirit that there is cause
 for confidence and joy in the broken   
body of the ,lord1 and his poured-out   
blood4  ,this view is justified by the  

language of ,st4 ,paul1 where he says1  
speaking of the ,son of ,god1 that all  
things were created through him and unto
 him 7eis auton1 ,col4 i4 #af72 from    
which doctrine it may be inferred that  
our ,lord1 having regard to the         
cognizable effects of bread and wine    
spoken of by the ,psalmist1 said of     
bread1 ,this is my body1 and of wine1   
,this is my blood1 because his body and 
blood1 when spiritually discerned1 have 
the very same effects4  ,but why did    
,christ say1 ,this is my body1 ,this is 
my blood8  ,the answer to this question 
may be given at once by pointing to a   
rule in ,scriptural teaching1 according 
to which the symbol and the thing       
symbolized are expressed in identical   
terms4  #cd ,the ,bible must have been  
read to little purpose by those who have
 not discovered that this characteristic
 pervades all parts both of the ,old and
 the ,new ,testament4  ,on this         
principle1 when speaking to the ,jews1  
our ,lord made no distinction between   

his own body and the visible temple at  
,jerusalem1 just because his body was   
the proper habitation of the ,holy      
,spirit antecedently to1 and            
comprehensively of1 the dwelling of the 
,spirit in any temple made with hands4  
,st4 ,paul also employs like teaching   
where he says1 ,they are not all ,israel
 that are of ,israel 7,rom4 ix4 #f71 the
 first ,israel meaning ,god's elect of  
all nations and times1 and the other the
 ,jewish people1 by whom the elect are  
typified4 ,the rationale of this mode of
 teaching appears to be1 that we could  
not speak1 or even think1 of abstract   
verities1 such as that ,jesus ,christ is
 to us the author of life1 and strength1
 and joy1 without perceptions and       
feelings antecedently derived from      
external realities2 and the more closely
 abstractions are viewed by the         
intervention of their necessary         
objective antecedents1 the more exact   
and effective will be our knowledge4  ,i
 venture here to express the opinion    

that all the contention and diversity of
 views that have arisen about           
,transubstantiation and the ,real       
,presence are referable to the          
non-recognition of the above-mentioned  
principle of ,scriptural teaching by    
symbols1 and generally to an inability  
to understand and rightly interpret the 
#ce concrete and symbolic language of   
,scripture4  ,defect of knowledge in    
this respect has given occasion to many 
errors4  ,with regard to the doctrine of
 the ,sacrament of the ,lord's ,supper1 
,i am of opinion that the               
above-mentioned dogmas1 and the forms of
 worship connected with them1 which     
appear to be rightly designated as      
superstitious1 have had the effect of   
very much keeping out of view the       
relation of that ordinance to the       
covenant which1 through the death of    
,jesus ,christ1 makes immortality sure4 
,perhaps it should rather be said that  
the superstitious practices give        
evidence that the blood of the new      

covenant is not understood4  ,from the  
preceding discussion ,i draw the        
conclusion that our ,lord1 in saying of 
the wine1 ,this is my blood of the ,new 
,testament1 expressed the doctrine that 
his blood 7signifying his death7 is both
 the pledge and the means1 through      
faith1 of partaking of the joy          
7signified by the wine7 of a new and    
ever-lasting life4  ,the ,testament is  
new because it contains the promise of a
 future inheritance under better        
sureties than those of the old covenant 
of the ,law4  ,after having thus        
considered what the ,scriptures say     
concerning death1 we have next to       
inquire what they reveal concerning     
resurrection4  ,as preliminary to this  
inquiry1 it may be remarked that the    
foregoing arguments relative to         
,christ's partaking with us in death1   
are such as point directly to the       
conclusion that #cf we shall participate
 with him in resurrection4  ,in ,st4    
,paul's teaching 7#a ,cor4 xv4 #ab-ai7  

,christ's resurrection and the          
resurrection of the dead are events so  
necessarily related that1 if the dead   
rise not1 ,christ was not raised up4    
,but the fact of ,christ's resurrection 
was substantiated by so many witnesses1 
who saw him alive after his death1 that 
we may with certainty infer1 according  
to this doctrine1 that the dead will    
rise4  ,it is1 however1 to be observed  
that the argument of the apostle in the 
passage just quoted is expressly        
addressed to those who have faith and   
knowledge1 and cannot be adduced in     
proof of the doctrine of the            
resurrection of all men4  ,for evidence 
as to the truth of this doctrine        
recourse must be had to other parts of  
,scripture4  ,for the present purpose it
 will suffice to cite two remarkable    
sayings of our ,lord1 recorded in ,st4  
,john's ,gospel4  ,he first says1 ,the  
hour is coming1 and now is1 when the    
dead shall hear the voice of the ,son of
 ,god3 and they that hear shall live    

7,john v4 #be72 and then 7in vv4 #bh and
 #bi of the same chapter7 he says1 ,the 
hour is coming in which all that are in 
their graves shall hear his voice1 and  
shall come forth2 they that have done   
good1 unto the resurrection of life2 and
 they that have done evil1 unto the     
resurrection of judgment 7krises74  ,the
 first passage refers to a partial      
resurrection1 inasmuch as it makes      
mention of those only who shall hear the
 voice of the ,son of #cg ,god1 and     
hearing shall live2 whereas the other   
passage asserts that all who are in     
sepulchres 7mnmeiois7 shall hear his    
voice1 and divides these into two       
classes--those that have done good1 who 
rise to live 7the class just before     
mentioned71 and those that have done    
evil1 who rise to be judged4  ,the      
assertion in vv4 #bh and #bi is1        
accordingly1 a revelation respecting the
 resurrection of all the dead1 and is to
 be taken as comprehensive of the other2
 so that the class that will partake of 

the resurrection of life are the same as
 those of whom it is said in the first  
passage that they will hear the voice of
 the ,son of ,god and will live4  ,as   
far as regards the distinction into two 
classes1 this doctrine agrees with that 
preached by ,st4 ,paul1 where he affirms
 that his unbelieving countrymen        
themselves allowed that there would be a
 resurrection of the dead1 both of the  
just and the unjust 7,acts xxiv4 #ae74  
,it may here be remarked that it is not 
necessary to infer from its being said  
in ,john v4 #bh1 #bi1 that all that are 
in their graves shall hear his voice and
 come forth1 that all will rise         
simultaneously4  ,rather the separate   
mention in v4 #be of those that hear and
 live1 and especially the assertion that
 the hour in which these hear is not    
only coming1 but now is1 would seem to  
apply exclusively to the resurrection of
 the just1 and to indicate that this    
resurrection is antecedent to that of   
the unjust4  ,however1 to settle this   

question1 #ch which is a very important 
one1 recourse will now be had to other  
passages of ,scripture4  ,on the        
principle of regarding1 for application 
in this argument1 the whole of the      
,canonical ,scriptures as authoritative1
 it is legitimate to refer to the ,book 
of ,revelation for information          
respecting the resurrection of the dead4
  ,now1 in ,rev4 xx4 #e we have in      
express terms1 ,this is the first       
resurrection4  ,and again1 in the next  
verse1 ,blessed and holy is he that hath
 part in the first resurrection3 on such
 the second death hath no power4  ,it is
 evident1 therefore1 that this is the   
resurrection of the just1 and that those
 who are thus blessed and holy are      
thenceforth exempt from mortality4      
,this conclusion has a very important   
bearing on our argument2 for1 on turning
 to v4 #d of the same chapter1 we find  
that the partakers of this resurrection 
are described as martyrs who were       
beheaded for the witness of ,jesus1 and 

for the word of ,god1 and generally as  
those who received not the mark of the  
beast on their forehead and on their    
hand1 which may be interpreted as       
meaning that by intelligent faith and   
righteous deeds they overcame their     
spiritual adversaries4  ,it seems1      
therefore1 allowable to infer that this 
is the company of those who in          
,scripture are so often called the      
elect1 who by suffering1 experience1 and
 hope1 are in this life sealed unto the 
day of redemption 7,rev4 vii4 #b-h1 and 
,eph4 iv4 #hj74  #ci  ,it is1 besides1  
said of these chosen ones that they     
lived and reigned with ,christ a        
thousand years1 but that the rest of the
 dead lived not till the thousand years 
were finished4  ,it would thus appear   
that a definite interval of long        
duration is interposed between the      
resurrection of the just and the unjust4
  ,it is also to be particularly noticed
 that the seer1 speaking of what        
pertains to that interval of a thousand 

years during which the spirit of evil is
 bound1 says that he saw thrones1 and   
they sat upon them1 and judgment was    
given to them 7,rev4 xx4 #d74  ,this    
must refer to the judgment undergone by 
those who have part in the first        
resurrection1 because the rest of the   
dead do not rise to be judged till the  
thousand years are ended4  ,as to the   
elect being judged1 the teaching of ,st4
 ,paul is very explicit1 where he says1 
identifying himself with the general    
company of the faithful1 ,we must all   
appear before the judgment-seat of      
,christ2 that every one may receive the 
things done through the body1 according 
to what he hath done1 whether good or   
bad 7#b ,cor4 v4 #aj4  ,so also ,rom4   
xiv4 #aj74  ,it is not expressly said in
 the passage above quoted who they are  
who sat on thrones and had judgment     
given to them2 but the information is   
supplied in ,matt4 xix4 #bh1 where we   
read1 ,jesus said to them that is1 as   
the context shows1 to ,peter and the    

other apostles1 ,verily ,i say to you1  
that ye who have followed me1 in the    
regeneration when the ,son of man shall 
sit on the #dj throne of his glory1 ye  
also shall sit on twelve thrones judging
 the twelve tribes of ,israel4  ,a like 
revelation1 addressed exclusively to the
 apostles1 is given in ,luke xxii4      
#bh-hj4  ,the twelve tribes of ,israel  
is the symbolic designation of the      
elect--those that are sealed 7see ,rev4 
vii4 #c-h74  ,it must now be taken into 
account that the experience and the     
deeds of the present life alone         
determine whether any individual is or  
is not of the number of the elect4      
,those only who by the favour of ,god   
are justified in this life by works done
 through faith are reckoned among the   
just who partake of the first           
resurrection4  ,but ,scripture nowhere  
asserts that their spiritual state      
differs at their resurrection from what 
it was at the time of their death2      
rather1 it negatives this assumption by 

describing their state in the interval  
as that of sleep4  ,consequently1 not   
being yet made perfect1 they have need  
to pass through the judgment just spoken
 of 7compare #a ,cor4 iii4 #aa-ae71 in  
order that by the completion of their   
spiritual creation they might be made   
meet for immortality4  ,to them1        
although there is judgment1 there is no 
condemnation1 and1 therefore1 no second 
death4  ,such1 it seems to me1 is the   
,scriptural doctrine of immortality1 as 
far as regards the elect4  ,before      
proceeding to speak of the judgment of  
the whole world1 it will be appropriate 
to consider here what judgment is       
abstractedly1 and what are its #da      
purpose and effect4  ,these questions   
can only be answered by means of what is
 matter of human experience1 and in     
terms derived therefrom4  ,now we all   
know that kings1 judges1 and magistrates
 administer justice and judgment for the
 purpose of making righteousness and    
truth prevail1 and that for the same end

 they inflict punishment on the guilty4 
,whatever is this is judgment1 and what 
is not this is not judgment4  ,the      
portion of the ,scriptures which speaks 
in plainest terms of the object and     
effect of judgment is1 perhaps1 that    
contained in ,psalms xcvi41 xcvii41     
xcviii41 and xcix4  ,if the words of    
these ,psalms do not refer to the       
judgment that is to come upon the earth 
and the whole world in the future age1  
they will require to be taken in a      
non-natural sense4  ,but such a sense is
 here inadmissible1 because consistently
 with what may be inferred1 as said     
above1 from human experience respecting 
judgment1 namely1 that its purpose is to
 cause righteousness and truth to       
prevail1 this ,scripture declares in    
terms expressive of the highest joy and 
exultation that for this end the world  
is judged4  ,let us1 therefore1 now     
inquire what ,scripture reveals         
respecting the judgment and immortality 
of the rest of mankind--those who are   

not numbered among the elect4  ,first1  
it is clearly implied in ,rev4 xx4 #e1  
that they live again at the end of the  
thousand years4  ,next1 as we have      
already inferred from the words of #db  
,christ recorded in ,john v4 #bi1 they  
rise to be judged4  ,if1 as we have     
argued1 it is needful that even the     
elect should be judged1 much rather must
 judgment overtake the unbelieving and  
the unrighteous8  ,we are1 moreover1    
expressly told who is to be the         
righteous ,judge3 ,the ,father hath     
committed all judgment to the ,son      
7,john v4 #bb74  ,the sinners who1      
acting through ignorance as agents of   
,satan1 arraigned1 condemned1 and put to
 death the blameless ,son of ,god1 were 
not alone guilty1 inasmuch as it was    
appointed that they should make manifest
 and consummate the wickedness that     
reigns in the heart of the collective   
world4  ,for this reason ,jesus ,christ1
 in fulfilment of a just retribution1 is
 ordained to be ,judge of all the world1

 and of ,satan also4  ,respecting the   
outward means by which judgment is      
executed on the ungodly1 many things    
seem to be said in the ,book of         
,revelation2 but from being expressed in
 symbolic language1 they are generally  
hard to be understood4  ,i shall make no
 attempt to give explanations of the    
details of this symbolism1 such an      
inquiry not being necessary for my      
present purpose2 but a few remarks on   
the contents of the ,apocalypse which   
have a general relation to the purpose  
and effect of judgment may here be      
appropriately introduced as bearing on  
the question of immortality4  ,in the   
first place1 it may be stated that its  
prophetic language and symbols resemble 
in so many #dc particulars what we meet 
with in various parts of the prophecies 
of the ,old ,testament1 that it might   
almost be regarded as an epitome of     
these prophecies4  ,this view is        
supported by the announcement made in   
,rev4 x4 #g1 which affirms that1 in the 

days of the voice of the seventh        
trumpet1 when he shall begin to sound1  
the mystery of ,god shall be finished1  
according to the gospel ,he declared 7os
 euggelise7 unto ,his servants the      
prophets 7see also ,rev4 xxii4 #f74  ,it
 is here to be particularly remarked    
that after the sounding of six trumpets 
severally significant of judgment1 it is
 proclaimed that the mystery of ,god    
would be finished at the sounding of the
 seventh and last1 this consummation    
having been antecedently made known as a
 gospel to the ,old ,testament prophets4
  ,this text accordingly agrees with the
 tenor of the argument previously       
adduced respecting the final effect of  
judgment in establishing the reign1 so  
much to be desired1 of truth and        
righteousness4  ,at the end of the      
judgment the temple of ,god is opened in
 heaven1 and there is seen in ,his      
temple the ark of ,his covenant 7,rev4  
xi4 #ai74  ,this is the covenant of     
immortality1 which1 having been         

originally made 7as has already been    
indicated7 with ,adam after his         
transgression1 was afterwards renewed   
with ,noah and with ,abraham1 was       
represented by symbols and proclaimed   
orally by ,moses in the wilderness1 and1
 finally1 was confirmed by the sacrifice
 of ,jesus ,christ4  #dd  ,equally      
remarkable is another revelation1 which 
tells us that the elect1 the one hundred
 and forty-four thousand who have been  
made perfect by the experience they have
 gone through in the thousand years of  
the first resurrection1 are joined with 
the ,son of ,god in the execution of the
 general judgment4  ,in ,rev4 xix4 #ad1 
it is said that the armies in heaven    
followed him upon white horses1 clothed 
in fine linen1 white and clean4  ,this  
clothing proves that the attendant army 
consisted of the saints made perfect in 
righteousness1 as will be evident by    
comparing vv4 #g and #h of the same     
chapter4  ,in v4 #ae it is asserted     
respecting ,the ,word of ,god1 that he  

shall rule the nations with a rod of    
iron2 and he says himself1 speaking of  
his faithful followers1 ,to him that    
overcometh and keepeth my works unto the
 end will ,i give power over the        
nations2 and he shall rule them with a  
rod of iron 7,rev4 ii4 #bf1 #bg74  ,also
 we have in ,psalm cxlix4 #f-i1 ,let a  
two-edged sword be in their hand1 to    
execute vengeance upon the nations1     
punishments upon the peoples2 to bind   
their kings with chains1 and their      
rulers with fetters of iron2 to execute 
upon them the judgment written3 this    
honour have all ,his saints4  ,moreover1
 ,st4 ,paul writes to the ,corinthians3 
,do ye not know that the saints shall   
judge the world8  ,know ye not that we  
shall judge angels8  ,in short1 the     
doctrine of ,scripture on this          
prerogative of the saints is very       
explicit4  #de  ,again1 it is uniformly 
affirmed in ,scripture that every one   
will be judged according to his works4  
,of course1 words are included in works2

 for our ,lord said expressly1 ,every   
idle word that men shall speak1 they    
shall give account thereof in the day of
 judgment2 for by thy words thou shalt  
be justified1 and by thy words thou     
shalt be condemned 7,matt4 xii4 #hf1    
#hg74  ,it would seem that the judgment1
 as being conducted by external means1  
takes account of human thoughts only so 
far as their consequences are manifested
 by overt deeds and spoken words4  ,it  
is not the less true1 according to the  
doctrine of the ,lord himself 7in ,mark 
iv4 #bb1 and ,luke viii4 #ag71 that in  
the day of judgment all secret and      
hidden things will be revealed4  ,the   
words in ,st4 ,mark1 neither was        
anything kept secret but in order that  
7hina7 it should come abroad1 seem      
expressly to indicate the relation in   
which things hidden in the present age  
stand to the revelations of that day4   
,st4 ,paul also writes to the ,romans1  
speaking of them who have not received  
the law by direct communication3 ,they  

show the work of the law written in     
their hearts1 their conscience bearing  
them witness1 and their thoughts1 one   
with another1 accusing1 or also         
excusing1 in the day when ,god shall    
judge the secrets of men1 according to  
my gospel1 through ,jesus ,christ 7,rom4
 ii4 #ae1 #af74 7,this1 ,i think1 should
 be the translation of the passage47    
,it may be noticed that #df here again  
gospel is mentioned in connection with  
judgment4  ,now1 the very terms1        
judgment according to works1 imply that 
the works brought into judgment are not 
all equally bad1 and that there may be  
both good and bad2 which also may be    
inferred from the passage just quoted   
from the ,epistle to the ,romans4  ,in  
fact1 it is not too much to assume that 
all the deeds and experience of the     
present life are contributory in        
different ways to the final purpose of  
the judgment4  ,we have already argued1 
in accordance with what is said in #b   
,cor4 v4 #aj1 that the saints will be   

judged according to their works1 and    
from #a ,cor4 iii4 #aa-ae1 we learn that
 their works will be tried by fire1 but 
they themselves will be saved1 yet so as
 by fire4  ,we have now to enter upon   
the important inquiry as to whether     
,scripture reveals an analogous         
dispensation with respect to the rest of
 mankind4  ,hard as it may be for us to 
conceive by what means the deeds and    
experience of all men1 the living and   
the dead1 will be brought under review  
in the day of judgment1 that so it will 
be is undoubtedly the teaching of       
,scripture4  ,our understanding of this 
wonderful event may perhaps be assisted 
by taking into account what ,st4 ,paul  
said to the ,athenians3 ,in ,him we     
live1 and move1 and have our being2     
whence it may be inferred that all our  
works and #dg words1 and even feelings  
and thoughts1 are known to ,god4  ,with 
reference to this question1 it would1 ,i
 think1 be legitimate to call to our aid
 the knowledge of the external creation1

 which has been so largely extended in  
the present day4  ,after long attention 
given to the acquisition of such        
knowledge1 ,i seem to see that it points
 to the conclusion that all the forces  
of nature are resident in a universal   
aetherial medium1 extending through all 
space1 and pervading all visible and    
tangible substances1 by the intervention
 of which all power is exerted1 whether 
it be by the immediate will of ,god1 or 
mediately1 by that of angels or of men4 
7,i assume that there can be no exertion
 of power apart from the will and       
consciousness of an agent47             
,consequently the ,spirit of the        
,universe must be cognizant of every    
exertion of power and of its effects4   
,to this consideration another of       
peculiar significance is to be added4   
,the faculty which we possess to a      
limited extent1 depending on bodily     
conditions and organization1 of         
remembering the consequences of exerted 
power1 whether as operating ourselves1  

or being operated upon1 must be         
conceived of as pertaining1 without any 
limitation1 to the ,creator of the      
aetherial substance and the ,source of  
all power4  ,in this manner it seems    
possible to understand how all actions  
and all events may be written down      
7speaking metaphorically7 in the ,book  
of ,god's remembrance1 and so be brought
 into judgment4  #dh  ,the universality 
and the character of the future judgment
 are declared in ,rev4 xx4 #aa-ac1 with 
particular reference to the presence and
 majesty of ,one who sat on a great     
white throne1 who1 doubtless1 is ,god   
the ,father1 the ,creator of heaven and 
earth4  ,the seer says in this passage1 
,i saw the dead1 small and great1 stand 
before ,god2 and the books were opened3 
and another book was opened1 which is   
the book of life3 and the dead were     
judged out of those things which were   
written in the books1 according to their
 works4  ,the mention made of the books 
indicates that what is here said of the 

general judgment pertains exclusively to
 ,god the ,father1 by whose almighty    
power and omniscience1 as ,i have       
endeavoured to show in the preceding    
paragraph1 all the deeds and experience 
of the present life are held in         
remembrance to be brought under         
judgment4  ,but it would be an error to 
suppose that this general judgment is   
different from that the process and     
results of which1 as effected through   
the ,son of man and his attendant       
armies1 are symbolically described in   
previous parts of the ,apocalypse4  ,the
 judgment was ordained by decree of the 
,father1 and prearranged by ,his wisdom1
 and in accordance therewith it is      
executed by the ,son1 who1 apparently on
 this account1 speaks thus of himself3  
,to him that overcometh will ,i give to 
sit with me in my throne1 as ,i also    
overcame and sat with my ,father in ,his
 throne 7,rev4 iii4 #ba74 ,this throne  
#di which the ,son shares with the      
,father may be presumed to be the seat  

of power exercised in judgment 7compare 
,rev4 ii4 #bf1 #bg74  ,why the book of  
life is mentioned in connection with the
 books from the contents of which the   
dead are judged1 will be shown in the   
sequel of the argument4  ,there are     
other considerations relating to the    
future judgment which it is necessary to
 enter into in order to complete the    
argument for the immortality of all men4
  ,we live in a world in which sorrow   
and pain and death abound everywhere and
 at all times1 and although these are   
actual consequences of sin1 inasmuch as 
they would be non-existent if sin did   
not antecedently exist1 it is not the   
less true that the law which in the     
present time of imperfection connects   
suffering with sin1 tends in its        
operation towards bringing on eventually
 a state of perfection4  ,thus there is 
a final cause for that law4  ,i have    
already 7page #ad7 illustrated this     
doctrine by reference to the process    
whereby the actual condition and        

adornment of this earth were elaborated 
by the operation of physical laws out of
 a state of darkness and chaos4  ,this  
view is corroborated by the noticeable  
fact that suffering in this life1       
whether caused by the three scourges1   
war1 pestilence1 and famine1 or what we 
call accident1 or by the injustice and  
cruelty of men1 by no means in          
proportion to guilt1 since even the     
innocent thereby sometimes suffer4      
,now1 as all #ej human deeds and        
experience are taken cognizance of in   
the great day of judgment1 it must be   
admitted that sufferings of the kind    
just mentioned will be included in the  
account4  ,in what way1 and with what   
effect1 will1 ,i think1 be to some      
extent indicated by the following       
considerations4  ,besides the principle 
of animal life 7psyche7 which man       
partakes of in common with the creatures
 of a lower order1 there is within him a
 spirit 7pneuma7 which is being formed1 
educated1 and built up1 all the time    

that it is the tenant of a corporeal    
vessel4  ,on account of this law of     
progressiveness1 the spirit of a child1 
as we can all see1 differs in its       
feelings and its understanding from that
 of a man4  ,in short1 spirit perfected 
is the principle of immortal life4      
,now1 during our waking hours our       
spirits are replete with consciousness  
and thought1 which1 however1 at the     
moment of falling asleep depart from us4
  ,the spirit is then taken into the    
keeping of the angels of ,god1 to be by 
them restored into its place in the body
 at the moment of waking up and of      
return to consciousness4  ,in like      
manner at death the spirits of all men1 
good and wicked1 pass into the custody  
of the ,creator of spirits1 to wait for 
the return to consciousness by being on 
the morning of their resurrection again 
united with body1--not1 however1 with   
the same natural body1 but with a       
spiritual body 7#a ,cor4 xv4 #dd74 ,the 
union of spirit with bodily essence     

appears to be a #ea necessary condition 
of human consciousness1 and to have been
 ordained for the special reasons that  
we are destined to live hereafter not   
only individually1 but in social        
relations also1 and that only through   
the medium of body is there communion   
between one man's spirit and that of    
another4  ,this being understood1 it is 
next to be observed that in the forming 
and building up 7edification7 of spirit1
 the human will is concerned1 and that1 
according to a man's choice of action1  
his spirit may be educated for being    
good or for being wicked1 may be        
sanctified or defiled4  ,there is1 in   
short1 no act or experience in human    
life which in this respect is           
indifferent4  ,but what the spirit is   
thus made during its passage through    
this life1 such it is when it is taken  
into the hands of its ,creator1 and     
such1 as we may conclude from the       
teaching of ,scripture and from its     
having in the mean time existed apart   

from body1 it will be1 with all its     
imperfections1 on the day of its        
resurrection4  ,it has already been     
maintained that1 because of             
imperfection1 it is necessary that even 
the elect should be judged1 to the end  
that by this means their spirits may be 
made perfect4  ,but our concern now is  
with the effect of judgment on those who
 are not of the number of the elect4    
,for the purpose of illustrating what ,i
 am about to say on this head1 ,i shall 
begin with making an application of the 
argument in a particular instance4  #eb 
,i have recently seen it stated1 among  
the news of the day1 that it is the     
practice of a barbarous ,african king to
 cut off the heads of twelve or more of 
his subjects1 merely to pay a compliment
 to a distinguished visitor4  ,are we to
 think that this transaction both begins
 and ends here8  ,although we have no   
ground for asserting that the victims in
 this case are to be counted among      
,god's elect1 inasmuch as they must be  

supposed to be devoid of the faith and  
righteousness which are necessary to    
constitute a title to that high         
privilege1 we may yet believe that the  
bodily suffering they endured was       
contributory to the formation of their  
spirits for their future destiny4  ,if  
even those who have understanding--elect
 saints--have undergone sufferings and  
been beheaded in order that thus they   
might be purified and made white1       
7compare ,dan4 xi4 #cc-ce1 and xii4 #aj1
 with ,rev4 xx4 #d71 why should we not  
believe that the sufferings of those    
poor ,africans1 who are equally children
 of ,god1 had like effect8  ,that       
suffering is in this manner efficacious 
is proved by the sacrifice of the ,son  
of ,god on the cross1 who1 after having 
proved by his miracles that he had all  
human ills under control1 voluntarily   
submitted to be made perfect by enduring
 shame and pain1 that thus he might both
 exemplify and justify the ways of ,god 
in the creation of immortal spirits4    

,this sacrifice is a full and sufficient
 explanation of all the evil in the     
world4  ,when1 therefore1 in the time of
 the #ec resurrection of the unjust the 
slayer and the slain1 in this instance1 
appear before the judgment-seat of ,god1
 and are condemned1 as not being among  
those who are saved in the first        
resurrection1 to undergo the second     
death1 is it not reasonable to conclude 
that the tribulation and pain of that   
event will fall much more heavily on the
 murderer than on those he slew1 and    
that the punishment and sufferings that 
have still to be endured in order that  
the final purpose of the judgment may be
 accomplished1 will be inflicted with   
far greater severity on him than on     
them8  7,see on this point what is said 
concerning the future judgment in the   
,wisdom of ,solomon vi4 #c-f47  ,on this
 principle many apparent anomalies in   
the present age of the world admit of   
explanation4  ,why1 for instance1 is so 
large a proportion of mankind condemned1

 irrespective of their deserts1 to be   
poor1 and to labour with their hands in 
anxiety for the maintenance of          
themselves and their families8  ,we have
 reason from ,scripture to say that such
 conditions of life1 if united with the 
faith that looks for better things to   
come1 may be counted among means        
ordained by ,god for preparing the      
spirits of ,his elect for their destined
 inheritance 7,hate not laborious work1 
neither husbandry1 which the ,most ,high
 hath ordained ,ecclesiasticus vii4     
#ae74  ,and where such faith is absent1 
may we not still say that conditions of 
the present life to which the great mass
 of mankind are #ed subject must be     
contributory to forming their spirits   
for their future existence8  ,leaving   
out of consideration who are the elect1 
and who not1 which ,god only knows1 can 
we think that the patience of the       
labourer and artisan1 the endurance of  
the seafaring man1 and the devotedness  
of the soldier1 who at the call of duty1

 and in spite of the promptings of      
self-preservation1 exposes himself to   
almost certain death on the field of    
battle1 have no relation to their future
 destiny8  ,as regards1 especially1 the 
spirit of self-sacrifice of the soldier1
 so opposed to all the calculations of  
personal interest1 it seems to me that  
the desire of glory1 or the expectation 
of reward1 will not wholly account for  
it1 but rather that it is indicative of 
there being in the warrior's breast an  
undefined conviction that he better     
fulfils the purpose of life by braving a
 painful death than by living at home in
 ease4  ,it is worthy of remark that    
although in ,scripture war is spoken of 
as a calamity1 the occupation of a      
soldier is nowhere condemned1 but is    
rather commended on account of its      
disciplinary effect and abstractedness  
from the affairs of life 7see #b ,tim4  
ii4 #c1 #d74  ,it should be observed    
that the different kinds of human       
experience adverted to above are all    

supposed to stand apart from personal   
acts done in violation of the dictates  
of conscience4  ,such acts will         
doubtless be tried by the course of the 
general judgment1 and will have effect  
in the condemnation of the offenders1   
and #ee in punishment awarded according 
to the guiltiness of their deeds4  ,the 
calamities of human life may be put     
generally under the two heads of        
tribulation and slaughter--different    
kinds of sorrow and trouble1 and        
different kinds of death4  ,these       
constitute the groaning and travailing  
of the whole creation unto the time     
being 7a chri tou nun71 spoken of by    
,st4 ,paul in ,rom4 viii4 #bb and called
 in ,st4 ,mark xiii4 #h1 the beginnings 
of sorrows 7dinn74  ,but in the time of 
the world to come1 the same forms of    
suffering have their consummation and   
ending4  ,in ,rev4 vii4 #ad1 mention is 
made of the great tribulation1 and at   
the same time of a countless multitude  
who come out of it4 ,this can be no     

other than that great tribulation       
respecting which our ,lord said1        
according to ,st4 ,matt4 xxiv4 #ba1 that
 it will be such as was not since the   
beginning of the world to this time1 nor
 ever shall be1 and according to ,st4   
,mark xiii4 #ai1 that those days shall  
be affliction such as was not from the  
beginning of the creation which ,god    
created unto this time1 neither shall   
be4  ,the identity of the events spoken 
of in the ,gospels and in the           
,apocalypse may also be inferred from   
the words cheimnos 7tempest-time7 and   
sabbat 7on the sabbath7 contained in    
,matt4 xxiv4 #bj1 the former referring  
to the storm of indignation and wrath   
which proceeds from the ,lamb when he   
comes to execute ,judgment1 and the     
latter to the time in which the #ef     
judgment takes place1 which is          
designated the sabbath1 or seventh day1 
as following upon the termination of the
 present age of the world1 and also as  
being that sabbath of which1 as said in 

,luke vi4 #e1 the ,son of man is ,lord4 
,again1 in proof of the doctrine that   
the process1 or effect1 of the general  
judgment is characterized in ,scripture 
as slaughter1 ,isa4 xxxiv4 #a-f may be  
cited1 it being said in that passage    
that the indignation of the ,lord is    
upon all nations1 that he hath delivered
 them to the slaughter1 and in          
connection therewith that all the host  
of heaven shall be dissolved1 and the   
heaven shall be rolled together as a    
scroll 7compare ,rev4 vi4 #ah-ad74  ,of 
the same import is the prophecy in ,rev4
 xiv4 #ad-bj1 at the end of which the   
treading of the great winepress of the  
wrath of ,god is described in terms     
closely agreeing with those in ,isa4    
lxiii4 #a-d4  ,we have1 besides1 the    
remarkable passage1 ,rev4 xix4 #ag-ba1  
which represents the fowls of heaven as 
being called together to feast on the   
flesh of the slain1 after great         
slaughter had been wrought by the sharp 
sword which proceeds out of the mouth of

 him who is called ,the ,word of ,god4  
,this sword represents the cutting and  
destructive effect of the words of      
judgment and condemnation which the ,son
 of ,god will pronounce on sinners when 
he comes to judge the whole world4  ,it 
is not necessary for my purpose to      
interpret particularly the symbolism #eg
 contained in the passages just quoted2 
it suffices to draw from them the       
general inference that1 as regards all  
men1 trouble and pain and death in the  
present age of the world are the        
beginnings of an oeconomy for forming   
spirits for immortality1 which is       
destined to be consummated in the age to
 come4  ,to complete the argument from  
,scripture it only remains now to take  
into consideration those passages which 
expressly reveal the effect of the      
general judgment1 and to ascertain what 
relation the revelations have to the    
question of immortality4  ,these        
passages are of two kinds1 some being   
composed entirely of symbolic language  

requiring interpretation1 while others  
are expressed in terms that may be      
readily understood4  ,the former must be
 supposed to admit of being interpreted 
consistently with the plain meaning of  
the other kind4  ,accordingly1 for the  
purpose above mentioned1 ,i proceed now 
to offer an interpretation of ,rev4 xx4 
#aa-ae1 this passage evidently giving a 
synoptical account1 in symbolic terms1  
of the process and the effect of the    
general judgment4  ,i have already      
adverted 7p4 #dh7 to the contents of vv4
 #aa and #ab1 so far as they refer to   
the ,person of the ,judge1 and to ,his  
judging the dead1 according to their    
works1 out of the things written in the 
books4  ,the great white throne 7v4 #aa7
 is evidently the seat of righteous     
judgment4  ,the inspired writer1 in     
order #eh to account for his seeing in  
vision the dead1 small and great1       
standing before the throne1 reveals1    
besides1 that the sea gave up the dead  
that were in it1 and ,death and ,hades  

gave up the dead that were in them 7v4  
#ac74  ,now1 the context hardly allows  
of taking the sea here in its literal   
objective sense1 requiring rather the   
interpretation that the natural sea     
symbolizes by its invisible depths the  
incognizable state of the dead before   
resurrection4  ,in the new heaven and   
earth1 which is the end of all creation1
 sea exists no longer 7,rev4 xxi4 #a74  
,hades1 as apparently might be inferred 
from the proper sense of the word1      
signifies that invisible state of       
departed spirits which1 as just said1 is
 symbolized as being concealed in the   
depths of the sea1 and also1 as ,i have 
already pointed out1 has to death a     
necessary relation of sequence 7,hades  
followed with him ,rev4 vi4 #h74  ,this 
explains why ,death and ,hades are      
represented as a conjoint power having  
possession of the dead4  ,in ,rev4 i4   
#ah1 as well as in ,rev4 vi4 #h1 they   
are mentioned in close connection1 and  
in the latter passage power is said to  

be given to them in common4  ,i take    
occasion to make some remarks here on #a
 ,peter iii4 #ai1 as the sense of this  
passage might be thought to be          
contradictory to the meaning assigned   
above to ,hades4  ,it affirms that in   
spirit ,christ went and preached to the 
spirits in custody #ei 7en phylak74     
,now1 the literal meaning of the        
concrete terms1 went and preached       
7poreutheis ekruxen71 is excluded by in 
spirit going before1 and they           
consequently require an abstract        
interpretation4  ,it has already been   
argued 7p4 #ej7 that the word custody   
applies to departed spirits in the sense
 of their being in the keeping of the   
,creator of spirits2 whence it follows  
that spirits in custody and spirits in  
,hades have the same meaning4  ,but     
neither of these expressions signifies  
anything as to locality1 for the simple 
reason that locality cannot be          
predicated of spirit apart from body4   
,the abstract interpretation of the     

passage of ,st4 ,peter may1 ,i think1 be
 reached by the following argument4     
,the word ekruxen above cited is not    
that ordinarily used with respect to    
preaching the ,gospel1 and therefore it 
is the more to be noticed that where    
,noah is called a preacher of           
righteousness 7#b ,peter ii4 #e71 the   
,greek word is kruka4  ,may we not hence
 infer that ,noah1 by the spirit of     
,christ which was in him 7compare #a    
,peter i4 #aa71 preached to the         
unbelieving and disobedient of his day1 
and that their spirits1 although the    
world in which they lived was so long   
since destroyed by the ,flood1 are1     
together with all other departed        
spirits1 still in ,god's custody1 to be 
hereafter raised up and judged8  ,we are
 farther informed respecting ,noah's    
preaching1 which consisted apparently of
 deeds rather than of words1 that by    
preparing an ark for the #fj saving of  
his house1 he condemned the world1 and  
became heir of the righteousness which  

is according to faith 7,heb4 xi4 #g74   
,we have now to inquire what            
interpretation may be given to the      
symbolic language 7in ,rev4 xx4 #ad7    
which affirms that ,death and ,hades    
were cast into the lake of fire1 and    
that this is the second death1 the lake 
of fire4  ,the first mention of the lake
 of fire occurs in ,rev4 xix4 #bj1 where
 it is described as burning with        
brimstone1 and both the beast1 and the  
false prophet associated with him 7ho   
met autou71 are said to be cast alive   
into this lake4  ,but the rest 7oi      
loipoi71 namely1 the kings of the earth 
and their armies1 gathered together to  
make war against him who sat on the     
horse and against his army1 were slain  
by the sword that proceeds out of his   
mouth1 that is1 by the sharp and        
searching words of righteousness and    
truth1 whereby he1 ,the ,word of ,god1  
judges and pronounces condemnation in   
the last day 7compare ,john xii4 #dh74  
,in ,rev4 xx4 #g-aj1 we are farther told

 that ,satan1 after being let loose from
 prison at the end of the thousand years
 when the rest of the dead live again   
7v4 #e71 and after collecting together  
all the risen nations of the earth1 the 
number of whom is as the sand of the sea
 7v4 #h71 leads them to their           
destruction in battle against the ,god  
of heaven1 and is himself cast into the 
lake of fire and brimstone1 where are   
the beast #fa and the false prophet 7v4 
#aj74  ,consequently1 ,satan1 who is    
opposed to ,god the ,father1 the ,god of
 heaven1 the beast1 which1 as signifying
 the spirit of the world1 is opposed to 
the ,holy ,spirit1 and the false        
prophet1 who is the symbolic            
representative of all anti-,christian   
power objectively opposed to the ,son of
 ,god1 are all three cast into a lake of
 fire burning with brimstone4  ,but of  
,death and ,hades it is only said that  
they were cast into a lake of fire4     
,their being cast into the depths of a  
lake signifies that they become         

incognizable entities1 and lake of fire 
indicates that they remain such by an   
irreversible law1 fire being the symbol 
of force of law 7see ,deut4 xxxiii4 #b74
  ,for this reason the lake of fire is  
put in apposition 7in v4 #ad7 with the  
second death1 which is the extinction of
 death4 ,now1 ,satan1 the beast1 and the
 false prophet1 being regarded as       
personal existences motived by will1 and
 in that respect unlike ,death and      
,hades1 are cast not simply into a lake 
of fire1 but into a lake burning with   
brimstone1 which apparently signifies   
that from the time these adversaries    
cease to have cognizable existence1     
their antecedent power and influence    
will be regarded by those who were once 
subject to them with antipathy and      
abhorrence1 so that any return to the   
same subjection will 7as we say7 be     
morally impossible4  ,when in the end   
,god has become all in all1 no          
antagonism remains2 all #fb enemies have
 been subdued4  ,any one who is         

unwilling to accept the foregoing       
interpretation might reasonably be asked
 in what other way he can explain why1  
of all created things1 brimstone is     
specially mentioned with reference to   
this mystery 7see ,rev4 xvii4 #e1 #af74 
,in the last verse of the passage under 
consideration we have1 ,and if any one  
7ei tis7 was not found written in the   
book of life1 he was cast into the lake 
of fire 7v4 #ae74  ,it is to be observed
 that the lake of fire is not here said 
to be burning with brimstone4  ,this    
sentence must accordingly receive an    
interpretation analogous to that given  
above with respect to ,death and ,hades4
  ,when the final judgment has had      
complete effect1 there will no longer be
 objective existence of any whose names 
are not in the book of life1 because all
 will have been made meet for the       
inheritance of life4  ,for this reason  
the book of life is mentioned 7in v4    
#ab7 in immediate connection with the   
books containing the records according  

to which the judgment is transacted4 ,i 
am well aware that the preceding        
interpretations do not accord with views
 entertained by many in the present day4
  ,i remember to have heard a sermon on 
the text1 ,this is the second death1 in 
the course of which the preacher did not
 once advert to the word ,this1 but gave
 a description1 the most terrible his   
imagination could supply1 of what he    
judged to be the second #fc death4  ,we 
find revealed in ,scripture respecting  
the terrors of the ,lord--the anguish   
and tribulation1 the slaughter and      
destruction1 proceeding from ,his wrath 
in the day of judgment--quite enough to 
deter sinners from going on in sin1     
without gratuitously adding the doctrine
 of the perpetuity of evil1 the         
preaching of which seems to have the    
effect of hindering the belief and      
expectation of the impending realities  
of that great day4  ,besides1 it may    
well be asked how such preaching can be 
reconciled with the ,gospel revelations1

 stated in language devoid of symbol1   
which are contained in ,rev4 xxi42 to   
which ,i shall afterwards have occasion 
to call attention4  ,but1 first1 it will
 be necessary to inquire what is the    
doctrine of ,scripture respecting future
 punishment and torment4  ,on proceeding
 to this part of the argument it will be
 proper to revert to a principle which  
has already been admitted as            
self-evident 7p4 #i71 namely1 that a    
state of perfect righteousness and a    
happy immortality are so essentially and
 necessarily related that one cannot    
subsist without the other4  ,it is1     
however1 to be said that this doctrine  
is nowhere expressed in such words in   
,scripture4  ,in fact1 the abstract     
terms1 essentially and necessarily      
related1 are altogether unlike any      
,scriptural mode of expression4  ,yet it
 may be that the truth which we think we
 understand when we express it in such  
terms may admit of being #fd extracted  
in a more definite form from the        

concrete language of ,scripture2 and1 in
 order that our argument for immortality
 may be shown to rest entirely on a     
,scriptural foundation1 ,i shall now    
endeavour to show that this is the case 
with respect to the above-stated        
doctrine1 by citing and discussing      
various passages of the ,old and ,new   
,testament4  ,in the first place1 ,i    
remark that righteousness and salvation1
 righteousness and peace1 are so often  
and in such manner mentioned together in
 the word of ,god1 that we may thence   
infer that1 according to a law of the   
,divine 7,economy1 personal             
righteousness is a condition necessarily
 antecedent to salvation 7safety7 and   
peace 7see ,ps4 xxiv4 #e1 and lxxxv4    
#g-ah2 ,isa4 xlv4 #g1 #h1 xlvi4 #ah1 li4
 #e1 lxii4 #a1 and many like passages74 
,for1 on the other hand1 it is twice    
expressly declared that ,god has said1  
,there is no peace to the wicked 7,isa4 
xlviii4 #bb1 and lvii4 #ba74  ,so in    
,rev4 xiv4 it is affirmed respecting    

sinners 7who are comprehensively        
described as those who worship the beast
 and his image1 and receive the mark of 
his name on the forehead or the hand--in
 their beliefs or their deeds7 that they
 have no rest day nor night 7vv4 #i and 
#aa74  ,of the same sinners it is also  
declared that they shall drink of the   
wine of the wrath of ,god1 which is     
poured out without mixture into the cup 
of his indignation2 and shall be        
tormented with fire and brimstone in the
 presence of the holy angels1 and in #fe
 the presence of the ,lamb 7v4 #aj74    
,the fire of the torment is the         
operation of the holy law of            
righteousness which they have broken1   
and the brimstone by the offensiveness  
of its smoke represents the             
self-condemnation and reproach of       
conscience with which they are tormented
 when their sins are laid bare in the   
presence of the holy angels and of the  
,lamb1 who by reason of their sins was  
slain4 ,lastly1 we are told that the    

smoke of their torment ascendeth up for 
ever and ever4  ,the general            
signification of smoke1 regarded as a   
symbol1 appears to be1 effect or        
consequence4  ,thus1 in the remarkable  
symbol of a smoking furnace seen in     
vision by ,abraham 7,gen4 xv4 #ag71 the 
fire of the furnace may represent the   
operation of the law1 and the smoke may 
symbolize the abounding of the sins of  
mankind consequent upon that operation  
7see ,rom4 v4 #bj2 also compare #b      
,esdras iv4 #dh74 ,but in the passage   
before us we have smoke of torment1 of  
which smoke it is said that it ascends  
up for ever and ever1 signifying1 it    
would seem1 the perpetuity of the effect
 of the torment4  ,this interpretation  
accordingly agrees with that previously 
given 7p4 #fa7 relative to the lake of  
fire burning with brimstone4  ,there is1
 however1 this difference to be noted1  
that whereas the present passage relates
 especially to the effect of the pain   
and torment attendant upon the process  

of being judged1 the other speaks of the
 effect of the second death to #ff which
 the wicked1 after being tried by the   
judgment1 are condemned4  ,the portion  
of ,scripture contained in ,matt4 xxv4  
#ca-df1 gives1 concerning the awards to 
be respectively adjudged to the         
righteous and unrighteous1 and the final
 consequences of the judgment1 certain  
revelations1 symbolically expressed1    
which are made by the ,lord himself1 the
 future ,judge4  ,in order to complete  
the argument from ,scripture respecting 
the effect of judgment1 we must         
endeavour to interpret these            
revelations4  ,when the ,son of man     
shall come in his glory1 and all the    
holy angels with him1 he will sit on the
 throne of his glory3 and all nations   
will be gathered before him3 and he will
 separate them one from another1 as a   
shepherd separates the sheep from the   
goats2 and he will place the sheep on   
his right hand1 and the goats on his    
left 7vv4 #ca-cc74  ,we are thus told   

that all of all nations will come into  
the presence of the ,judge1 and that he 
will separate them into two portions1 as
 distinct the one from the other as     
sheep are from goats4  ,from what is    
said farther on we gather that one      
portion are the just 7oi dikaioi1 v4    
#cg71 and the other the unjust2 but no  
mention is made of a particular process 
of separation4  ,consequently there is  
nothing here which contradicts the      
conclusion before arrived at 7p4 #ch71  
that the just are separated from the    
unjust by partaking of the first        
resurrection2 rather1 that conclusion is
 in #fg accordance with this revelation 
respecting the place of honour on the   
right hand being assigned to the just1  
and their being prepared to receive it  
when the whole assembly1 just and       
unjust1 are gathered together before the
 ,judge4  ,in v4 #cd1 as also in v4 #dj1
 the ,judge is called the ,king 7ho     
,basileus71 forasmuch as he is the      
faithful and true ,one1 who in          

righteousness judges and makes war1 and 
to whom belongs in a special manner the 
title of ,king of kings and ,lord of    
lords 7see ,rev4 xix4 #aa1 #af74  ,we   
have next to consider the statements of 
the grounds on which the awards are     
made1 which are very remarkable4  ,then 
shall the ,king say to them on his right
 hand1 ,come1 ye blessed of my ,father1 
inherit the kingdom prepared for you    
from the foundation of the world4  ,for 
,i was hungry1 and ye gave me meat2 ,i  
was thirsty1 and ye gave me drink2 ,i   
was a stranger1 and ye took me in2      
naked1 and ye clothed me2 ,i was sick1  
and ye visited me2 ,i was in prison1 and
 ye came to me4  ,then shall the        
righteous answer him1 saying1 ,lord1    
when saw we thee hungry1 and fed thee8  
or thirsty1 and gave thee drink8  ,when 
saw we thee a stranger1 and took thee   
in8 or naked1 and clothed thee8  ,or    
when saw we thee sick1 or in prison1 and
 came unto thee8  ,and the ,king shall  
answer and say to them1 ,verily ,i say  

to you1 ,inasmuch as ye have done it    
unto one of the least of these my       
brethren1 ye have done it unto me #fh   
7vv4 #hd-dj74  ,what is chiefly         
noteworthy in these words is1 that the  
,judge identifies himself with suffering
 humanity1 and accounts as brethren even
 the least of those that suffer1 having1
 when he dwelt among us1 participated in
 the toils and afflictions to which     
sinful man is subject 7although in him  
was no sin71 and submitted in the end to
 the shame and pain of dying on the     
cross1 although he had shown by his     
miracles that he had power over death   
and all the ills of humanity4  ,as is   
written in ,isaiah liii4 #d1 ,he hath   
borne our griefs and carried our        
sorrows4  ,this the ,son of ,god        
voluntarily took upon himself out of    
love and compassion towards us1 knowing 
that1 by ordinance of his ,father1 the  
,creator of spirits1 we must through    
many tribulations enter into the kingdom
 of ,god 7,acts xiv4 #bb71 and be made  

heirs of immortality1 and that          
consequently we had need of such        
assurance of obtaining the appointed    
inheritance as that which is given by   
his partaking with us of life1 death1   
and resurrection 7see what is said on   
this part of the subject in p4 #bi74    
,besides this1 the sympathy of ,jesus   
,christ with human suffering1 which was 
also shown by his miracles of healing1  
is specially a reason for giving        
practical proof1 by acts of benevolence 
and mercy towards our fellow men1 that  
we partake of the same spirit4  ,it is  
with reference to such outward evidence 
of faith and righteousness1 that the    
decision of the ,judge1 given #fi in the
 passage above quoted1 is pronounced4   
,it seems1 too1 from the questions put  
to the ,judge by the company of the     
righteous1 and the answer they received1
 that their acts of kindness and mercy1 
done in humility and faith1 were        
accepted by the ,judge1 out of his      
sympathy and community with the         

sufferers1 as done to himself1 although 
the doers had not had previous knowledge
 or expectation that their good deeds   
would be so accepted4  ,the sentence    
pronounced on the unrighteous1 and the  
reasons for it1 are thus stated in vv4  
#da-de3 ,then shall he say also to them 
on the left hand1 ,depart from me1 ye   
cursed1 into the oeonian fire 7to pur to
 ainion1 i4e4 the fire of judgment in   
the future ain7 prepared for the devil  
and his angels3 for ,i was hungry1 and  
ye gave me no meat2 ,i was thirsty1 and 
ye gave me no drink2 ,i was a stranger1 
and ye took me not in2 naked1 and ye    
clothed me not2 sick1 and in prison1 and
 ye visited me not4  ,then shall they   
also answer him1 saying1 ,lord1 when saw
 we thee hungry1 or athirst1 or a       
stranger1 or naked1 or sick1 or in      
prison1 and did not minister unto thee8 
,then shall he answer them1 saying1     
,verily1 ,i say to you1 inasmuch as ye  
did it not to one of the least of these1
 ye did it not to me4  ,it should be    

noticed that the terms of this award are
 the exact contraries of those of the   
award to the righteous4  ,on the one    
hand1 the ,king says1 ,come1 ye blessed 
of my ,father1 inherit #gj the kingdom  
prepared for you from the foundation of 
the world2 on the other1 he says1       
,depart from me1 ye cursed1 into the    
oeonian fire prepared for the devil and 
his angels2 and the account of what the 
,judge further says to the unrighteous1 
and of what they say to him1 although   
somewhat briefer than that relating to  
the righteous1 is made up of exactly    
opposite particulars4  ,on this         
principle1 since the decision respecting
 the righteous is pronounced on the     
grounds of positive works of            
righteousness done in humility and      
faith1 that respecting the unrighteous  
has regard only to the omission to do   
such works through presumption and      
unbelief4  ,the same exhibition of      
opposite circumstances and qualities1   
and the same principle of condemnation  

for sins of omission exclusively of     
those of commission1 are observable in  
the two other symbolic representations  
contained in the same chapter--the      
parable of the ten virgins1 and the     
parable of the talents4  ,in short1 the 
general purport of the chapter is to    
indicate1 that in the sight of the      
righteous ,judge sins of omission1 not  
less than sins of commission1 demand    
condemnation and punishment2 the reasons
 for which appear to be that both kinds 
are equally violations of the royal law1
 ,thou shalt love thy neighbour as      
thyself 7,james ii4 #h71 and perfect    
obedience to this law is the necessary  
foundation of a common immortality4  ,it
 only remains now to speak of the final 
issue of #ga the judgment stated thus in
 v4 #df3 ,and these shall go away into  
eternal punishment1 but the righteous   
into external life4  ,it must be        
admitted that the first clause of this  
sentence1 taken as it is usually taken1 
expresses the perpetuity of evil1       

inasmuch as punishment is an evil4 ,but 
after this has been conceded1 there is  
still something more to be said on this 
doctrine4  ,it is evident from the      
context that by these is meant the      
ungodly just before spoken of1 who1     
having shown1 by their neglecting to    
give proof of love towards their        
neighbours1 that the love of ,god is not
 in them 7see #a ,john iv4 #bj71 are    
counted as enemies1 and as such must be 
punished4  ,for there is no neutral     
position3 all who do not obey the       
commands of ,christ are opposed to him1 
and all that is opposed to him is       
destined to be brought under subjection4
  ,further1 it is to be noticed that    
although the final decision is expressed
 generally in accordance with the       
before-mentioned principle of employing 
exactly opposite terms relatively to the
 righteous and the wicked1 here the     
opposite of eternal life is eternal     
punishment1 and not eternal death1 the  
latter expression being nowhere found in

 ,scripture4  ,may it not hence be      
argued that1 as among men the punishment
 of the guilty has not for its purpose  
the infliction of pain and penalty1 but 
rather is the means employed to the end 
that laws may be obeyed1 so the end of  
divine punishment is for correction1 and
 for #gb giving effect to and           
establishing the law of universal       
righteousness4  ,if it should hence be  
inferred that the word eternal is       
applied to future punishment with       
reference to that permanence of effect  
which1 as has already been indicated 7p4
 #fe71 is symbolically represented by   
the perpetual ascent of the smoke of    
torment1 against this inference it might
 reasonably be urged that eternal ought 
to be taken in the same sense relatively
 to the punishment of the wicked1 as    
relatively to the life of the righteous1
 and eternity is here predicated of the 
one just as of the other4  ,now1        
although this reasoning appears to be   
irrefragable1 the additional arguments  

from ,scripture which ,i am about to    
adduce will1 ,i think1 show that there  
must be some other way of regarding the 
doctrine of future punishment1 which1   
although not inconsistent with that to  
which the foregoing interpretation of   
,matt4 xxv4 #df has conducted1 differs  
from it either as to point of view or   
comprehensiveness4  ,in the first place1
 it is to be observed that in our       
,lord's discourses doctrine was very    
generally taught by parables and        
symbolic language1 which required to be 
interpreted in order that the abstract  
and spiritual truths thereby conveyed   
might be understood4  7,this remark     
applies to the whole of the passage1    
,matt4 xxv4 #ca-df1 brought under review
 in the foregoing discussion47  ,in     
,mark iv4 #cd1 it is said that without a
 parable he spake not to them1 that is1 
#gc to the multitude1 and that in       
private he explained all things to his  
disciples4  ,being asked by the         
disciples1 when he was preaching to a   

great multitude assembled together on   
the sea-shore to hear him1 why he spake 
to them in parables1 he answered1       
,because it is given to you to know the 
mysteries of the kingdom of heaven1 but 
to them it is not given4  ,for whosoever
 hath1 to him it shall be given1 and he 
shall have more abundance2 but whosoever
 hath not1 from him shall be taken away 
even that he hath4  ,therefore speak ,i 
to them in parables1 because seeing they
 see not1 and hearing they hear not1    
neither do they understand 7,matt4 xiii4
 #aj-ac74  ,it is here affirmed that    
although parables from their very       
character are expressed in terms which  
the use of the senses renders           
intelligible1 there are those who do not
 or will not understand them1 who for   
this reason1 on the principle of not    
giving to those who have not1 are spoken
 to only in parables1 so that they      
continue in ignorance4  ,as every effect
 or consequence implies the antecedence 
of the purpose of an agent1 with respect

 to this consequence we find it stated  
in ,luke viii4 #aj1 that our ,lord      
expressly addressed the disciples in    
these words3 ,unto you it is given to   
know the mysteries of the kingdom of    
,god1 but to the rest in parables1 that 
seeing they may not see1 and hearing    
they may not understand4  ,to a selected
 few is granted the favour of being able
 to discern1 through the objective sense
 of #gd parables1 the interior          
signification whereby mysteries of the  
kingdom of ,god are revealed1 whilst    
from the rest--the multitude--although  
the objective sense is the same to them 
as to the others1 the knowledge of the  
mysteries is withheld4  ,this is        
evidently a dispensation analogous to   
that according to which1 as ,christ     
declared1 ,many are called1 but few are 
chosen 7,matt4 xxii4 #ad74  ,it is also 
in accordance with views expressed in a 
previous part of this ,essay respecting 
the distinction between the elect and   
the rest of mankind4  ,it is further to 

be considered that the ,lord promised   
the apostles that after his departure   
from them1 the ,holy ,spirit would teach
 them all things1 and bring all things  
to their remembrance which he had said  
to them 7,john xiv4 #bf71 and it may be 
assumed that after the ,day of          
,pentecost this promise was fulfilled1  
and that they were then enlightened to  
discern the spiritual meaning of his    
doctrine4  ,in this way it may be       
accounted for that while ,christian     
doctrine rests fundamentally on the     
words and deeds of ,christ as recorded  
in the ,gospels1 it is taught in the    
,acts of the ,apostles and the          
apostolical ,epistles in terms of a more
 abstract character1 which1 in fact1 may
 be regarded as unfolding the spiritual 
import of the teaching1 the life1 and   
the death of ,jesus ,christ4  ,the      
apostle ,paul1 although he was not one  
of the originally selected apostles1 had
 special grace and #ge power given him  
for understanding fully and teaching the

 doctrine of ,christ4  ,now1 this       
apostle1 so gifted with understanding   
and knowledge1 writes in his ,epistle to
 the ,romans3 ,by the obedience of one  
shall the many be made righteous 7v4    
#ai72 the context evidently showing that
 the one is ,jesus ,christ1 and that the
 many are all the sinful sons of ,adam4 
,i have already adverted to this text   
7p4 #ai71 and called attention to the   
significance of the future tense1 shall 
be made righteous4  ,according to our   
argument1 when they have been made      
righteous1 they are saved4  ,hence1     
quite consistently with this passage in 
the ,epistle to the ,romans1 ,st4 ,paul 
has said in his first ,epistle to       
,timothy 7iv4 #aj71 ,we trust in the    
living ,god1 who is the ,saviour of all 
men1 especially of those that believe4  
,if this sentence had not contained the 
last clause1 there might have been some 
excuse for questioning whether ,st4     
,paul preached the doctrine of the      
eventual salvation of all men2 but      

inasmuch as he adds1 especially of those
 that believe1 it is as clear as words  
can make anything clear1 that he taught 
that all are saved in the sense in which
 he taught that those who believe are   
saved4  ,the reason for making the      
distinction expressed by the word       
especially is1 ,i think1 sufficiently   
apparent from the doctrine1 previously  
maintained in this ,essay 7pp4 #hh-dj71 
that the elect righteous are raised up  
first1 and partake already of salvation1
 honour1 #gf and glory1 during a certain
 interval preceding the resurrection of 
the rest of mankind4  ,now1 since all   
that are saved1 as being at rest and in 
felicity1 are free from sin and evil1   
this teaching of ,st4 ,paul is directly 
opposed to the doctrine of the          
perpetuity of evil which is usually     
inferred 7see p4 #ga7 from the saying of
 our ,lord in ,matt4 xxv4 #df4  ,thus   
apparently there is irreconcilable      
contradiction between the teaching of   
,christ and the teaching of ,st4 ,paul  

on a most momentous subject4 ,since1    
however1 the same spirit of wisdom was  
in the apostle as in his ,lord1 it is   
not possible that there can really be   
such contradiction2 and because1        
consequently1 the seeming contradiction 
must be attributable to our defect of   
knowledge1 or inability1 to interpret   
rightly the allegorical teaching of     
,christ1 we might do well1 although no  
solution of the difficulty should be at 
hand1 to accept this gospel of          
salvation1 in the confidence that1 as   
being declared by ,st4 ,paul in plain   
terms1 it must be true ,christian       
doctrine4  ,i am not1 however1 prepared 
to grant that the solution of the       
above-mentioned difficulty is not       
discoverable2 and accordingly ,i make   
bold to indicate a line of argument by  
which1 as it seems to me1 a solution is 
attainable4  ,the first step in this    
argument is to admit the reality of that
 analogy between ,god's natural creation
 and ,his spiritual creation which has  

already been taken into consideration   
7see p4 #ad71 #gg and to infer therefrom
 that the spiritual creation is actually
 in progress towards a foreordained     
perfect consummation4  ,for the purpose 
of illustrating this view by way of     
contrast1 ,i may mention that ,i once   
heard a sermon in which the preacher1   
who was regarded in his day as a leader 
of religious thought1 advanced the      
theory that the word remedy expressed   
the central idea of the divine scheme of
 salvation4  ,according to this         
theology1 which looks backwards rather  
than forwards1 the prevalence of sin and
 mortality1 and the need of a remedy for
 the many ills and errors that beset    
humanity1 were contingent on ,adam's    
transgression4  ,it may be granted that 
this is so far true1 that sin and death 
entered into the world because ,adam was
 not made incapable of sinning4  ,but   
this theory overlooks the possibility of
 there being a final cause for the      
actual facts of humanity1 and seems to  

be a substitution of propter hoc for    
post hoc4  ,the analogy of the natural  
creation points to a different1 and     
apparently a juster1 view of the divine 
oeconomy1 according to which the reign  
of sin and death in ,adam and all his   
posterity is a necessary part of a      
prearranged scheme1 now actually in     
progress1 which is destined1 by its     
completion hereafter1 to make1 not one  
man only1 but a countless multitude1    
incapable of sinning and meet for       
immortality4  ,on this point1 however1  
after what has been already said 7see p4
 #eg71 there is no occasion to say #gh  
more here4  ,i proceed1 therefore1 to   
the next step1 which is to indicate     
certain inferences that may be drawn    
from the character of progressiveness   
which pertains at present to the        
spiritual creation4  ,it may1 in the    
first place1 be asserted that the law of
 opposites1 referred to in pp4 #fi and  
#gj1 is a necessary accompaniment of    
that general law of progression4  ,the  

author of the ,book of ,ecclesiasticus1 
who certainly put on record many wise   
sayings1 has thus stated the law of     
opposites3 ,good is set against evil1   
and life against death3 so is the sinner
 against the godly4  ,so look upon all  
the works of the ,most ,high1 and there 
are two and two1 one against another    
7xxxiii4 #ad1 #ae74 ,now1 evidently this
 duality will cease1 and unity be       
universally established1 when1 as argued
 in the preceding paragraph1 the        
predestined consummation is reached1 and
 the purpose of the whole creation1     
external and spiritual1 is fulfilled4   
,this doctrine of the termination of    
evil appears to have been understood and
 proclaimed by the writer of the fourth 
,book of ,esdras1 in which we meet with 
the following emphatic declaration3     
,take heaven and earth to witness2 for  
,i have broken the evil in pieces1 and  
created the good3 for ,i live1 saith the
 ,lord 7ii4 #ad74  ,in the mean while1  
as being subject to conditions of earth1

 and time1 and space1 we are also       
subject to this law of duality and      
antagonism1 so that we have no knowledge
 or perception of anything of #gi which 
we do not also know the opposite4  ,for 
this reason it is not possible to make  
known the conditions under which men are
 saved without at the same time stating 
the conditions under which they are not 
saved4  ,this will account for the      
oppositeness and parallelism of the     
statements in ,matt4 xxv4 #df1          
concerning the consequences to the      
wicked and the righteous of their       
respective deeds1 as well as for many   
statements of like character in other   
parts of ,scripture4  ,but this does not
 explain why the punishment of the      
wicked is said to be eternal4           
,relatively to this question ,i submit  
the following considerations4           
,recurring once more to the position1   
that the existing order of things is    
part of a progressive scheme1 the       
purpose of which is to create immortal  

souls1 it may1 ,i think1 be reasonably  
assumed that there is nothing in human  
cognizance or experience1 whether it be 
thought or feeling1 word or deed1 which 
is not contributory in some manner to   
this end4  ,if a mechanist1 after       
planning a machine for a certain        
purpose1 introduced in the execution of 
it parts which contributed nothing      
towards effecting that purpose1 would   
not this be considered to be an         
imperfection8  ,such imperfection is    
wholly inadmissible in the workmanship  
of an omniscient and omnipotent         
,creator4  ,accordingly1 since1 as being
 conditioned by time1 we are capable of 
entertaining the thought that the       
punishment of the wicked in the world to
 come may #hj be eternal1 many1 in fact1
 having professed their belief that so  
it will be1 we must conclude1 on the    
above principle1 that even this thought 
is contributory towards the eventual    
bringing in of immortality4  ,but it    
will be asked1 in what way8  ,to this   

question we may give the general answer1
 that as such thought is operative on   
human action1 and implies the existence 
of time1 it must be reckoned as part of 
the total of human thought and          
experience conditioned by time1 which   
was ordained from the beginning to be   
the means1 whether in this age or in the
 age to come 7ain ho melln71 of forming 
spirits for immortality4  ,then1 again1 
we have reason from ,scripture to infer 
that the immortal spirit is in effect   
spiritual body 7#a ,cor4 xv4 #dd71      
composed of functional parts or         
qualities constituting it such a whole  
that it is adapted for communion with   
other spirit2 in which case the temporal
 processes of creation above mentioned  
might be supposed to be designed to give
 to immortal spirit a character         
appropriate to its destiny4  ,and we    
may1 at least1 be certain that ,jesus   
,christ knew what was required for      
accomplishing his ,father's purpose of  
creating spirits which1 while retaining 

individuality and will1 would be        
incapable of sinning1 and that in his   
wisdom he employed such manner of       
teaching as would either now or         
hereafter conduct to that end4  ,i take 
occasion to observe here1               
parenthetically1 that whereas1 according
 to the above argument1 the #ha word    
eternal 7from oeetas7 is applicable to  
punishment because we can think of      
eternal punishment by thinking of time1 
the word endless is not in the same     
manner applicable1 simply because it    
does not explicitly indicate relation to
 time4  ,the ,greek equivalent of the   
,english word everlasting1 and of the   
,latin word sempiternus1 namely aidios  
from aei1 is used in ,rom4 i4 #bj1 and  
in ,jude #f1 in the sense of ainios1    
and1 as involving like the latter the   
conception of time1 is similarly        
applicable to future punishment4  ,but  
besides eternal life1 we have in        
,scripture indissoluble life 7xn        
akatalytos1 ,heb4 vii4 #af71 the        

remarkable epithet akatalytos not being 
etymologically expressive of time1 and  
therefore not wrongly1 although not     
strictly1 translated by endless in the  
,authorized ,version4  ,no such epithet 
is applied in ,scripture to punishment  
or torment4 7,see more on this question 
in an ,appendix to the ,essay47         
,reasoning analogous to that employed   
above relative to the assertion in      
,matt4 xxv4 #df1 that the wicked go away
 into eternal punishment1 is applicable 
to other declarations of like tenor in  
various portions of ,scripture4  ,one of
 these1 recorded in ,matt4 xxvi4 #bd as 
having been spoken by the ,lord to the  
twelve1 demands special notice4         
,translated literally according to the  
tenses of the ,greek1 this passage is1  
,woe to that man through whom the ,son  
of man has been betrayed6 good was it   
for him1 if that man was not #hb born4  
,the translation in the ,authorized     
,version1 it had been good for that man 
if he had not been born1 may be taken to

 convey1 regard being had to difference 
of idiom1 the true sense of the         
original4  ,exactly the same passage    
occurs in ,mark xiv4 #ba1 where our     
translators have given1 good were it for
 that man if he had never been born4    
,although this translation1 as          
containing the word never1 deviates     
still more than the other from the      
literal rendering1 it may be justified  
on the principle that the declaration1  
in whatever form it be made1 is one in  
which time enters as a necessary        
element1 whereby alone it is within the 
reach of thought4  ,accordingly1 this   
saying of our ,lord1 regarded as having 
relation to experience in the world to  
come1 is in the same category as his    
assertion of the eternity of future     
punishment1 and would appear1 by        
applying the argument already expounded 
7p4 #hj7 with respect to that doctrine1 
to be in like manner contributory       
towards generating in the spirit of man 
an incapability of sinning4  ,it is     

farther to be taken into account that   
these words were addressed by the ,lord 
to his apostles--to the elect of the    
elect--with particular reference to the 
sin of betraying the ,son of man1 which 
was exemplified by the outward act of   
,judas1 who also by his self-destruction
 exhibited the damnatory power of the   
inward consciousness of such guilt4     
,the exceeding sinfulness of such       
apostasy as that which ,judas1 chosen to
 be #hc an apostle1 was guilty of1 may  
be assigned as the reason that it was   
denounced by our ,lord in terms which do
 not appear to have been applied to any 
other kind of transgression 7compare    
,acts i4 #ag1 #be74  ,in ,heb4 x4 #bf1  
#bg1 we are taught that if we sin       
wilfully after that we have received the
 knowledge of the truth1 there remaineth
 no more sacrifice for sins1 but a      
certain looking for of judgment and     
fiery indignation1 which shall devour   
the adversaries4  ,this is apostasy not 
of the same degree and character as that

 of a chosen apostle1 but still is such 
that the called are not exempt from     
falling into it1 as is clearly implied  
by the tenor of this passage4  ,to those
 who thus fall and do not repent1 is    
reserved the fiery indignation 7pyros   
zylos71 which is destined hereafter to  
devour the adversaries4  ,it may be     
presumed that the adversaries thus      
specially referred to are those of whom 
it is said in ,rev4 xx4 #i1 that having 
been deceived by ,satan1 after their    
resurrection at the end of the thousand 
years1 and gathered together in warfare 
against the beloved city1 they were     
devoured by fire from ,god out of       
heaven4  ,accordingly their destruction 
is identical with the second death4  #b 
,peter ii4 #bj1 #ba1 is a passage of    
like import to that just considered4    
,it is therein asserted of those who are
 overcome by the pollutions of the world
 after having escaped them through the  
knowledge of the ,lord and ,saviour     
,jesus ,christ1 that it had been #hd    

better for them not to have known the   
way of righteousness1 than1 after they  
have known it1 to turn from the holy    
commandment delivered to them4  ,this   
may be taken to signify that the        
punishment in the day of judgment       
consequent upon sin and error arising   
out of ignorance1 will be more tolerable
 than that which will be inflicted on   
those who have knowingly apostatized    
from the way of truth4  ,what is said in
 ,matt4 xviii4 #f1 ,whoso shall offend  
one of these little ones that believe in
 me1 it were better for him that a      
millstone were hanged about his neck1   
and that he were drowned in the depth of
 the sea1 may be accounted for on the   
principle that any form of death of     
which the body is susceptible in this   
world is rather to be endured1 and less 
to be feared1 than the punishment which1
 through the judgment in the world to   
come1 awaits the enemies of ,christ who 
put a stumbling-block in the way of them
 that humble themselves as little       

children and believe on him4  ,analogous
 principles may be applied to account   
for the declarations made in ,scripture 
respecting blasphemy against the ,holy  
,spirit4  ,in ,st4 ,matt4 xii4 #ca1 #hb1
 it is recorded that our ,lord said1    
,all sin and blasphemy shall be forgiven
 to men1 but the blasphemy of the       
,spirit shall not be forgiven to men4   
,and whoever speaketh a word against the
 ,son of man1 it shall be forgiven him2 
but whoever speaketh against the ,holy  
,spirit1 it shall not be forgiven him1  
#he neither in this world1 nor in the   
world to come4  ,the same doctrine is   
thus expressed in ,st4 ,mark iii4 #bh1  
#bi3 ,verily ,i say to you1 all sins    
shall be forgiven to the sons of men1   
and all blasphemies whatever wherewith  
they may blaspheme4  ,but whoever shall 
blaspheme against the ,holy ,ghost hath 
never forgiveness1 but is subject to the
 judgment in the future ain 7enochos    
estin ainiou krises74  ,from the latter 
evangelist we also learn that our ,lord 

spoke these words because the scribes   
from ,jerusalem had said1 ,he hath an   
unclean spirit4  ,it is particularly to 
be noticed that both passages declare in
 the fullest manner that all manner of  
sin and blasphemy shall be forgiven to  
men1 at the same time that they         
pronounce that blasphemy 7not sin1      
amartia7 against the ,holy ,ghost is not
 forgiven4  ,to account for this        
apparent contradiction1 it must be      
remembered that the forgiveness1 or     
remission 7aphesis7 of sin1 necessarily 
implies antecedence of law and          
transgression of the law2 and whereas   
,st4 ,paul teaches that the law entered 
that transgression might abound 7,rom4  
v4 #bj71 it is quite consistent with    
this doctrine to find that in the gospel
 of ,christ provision is made for the   
remission of all sin and blasphemy4     
,now1 such remission consists in        
repentance towards ,god and faith       
towards our ,lord ,jesus ,christ 7,acts 
xx4 #ba72 and therefore1 when the gift  

of righteousness 7i4e4 the grace of     
,christ7 is received1 the believer      
begins to partake #hf of a spirit such  
as that which was without measure in    
,christ4  ,this is essentially a holy   
spirit1 the antecedent of which in      
,jesus ,christ was perfect              
righteousness4 ,therefore the scribes   
blasphemed when they said of ,christ1   
,he hath an unclean spirit1 it not being
 possible that a perfectly righteous    
body can be the vessel of an unclean    
spirit4  ,but it is possible that the   
faithful1 after receiving the grace of  
,christ and fellowship of the ,spirit1  
may by unrighteous conduct grieve the   
,holy ,spirit 7,eph4 iv4 #hj71 and even 
by persistence in sin defile the gift of
 the ,spirit which had been imparted to 
them4  ,in the foregoing passage from   
,st4 ,matthew xii41 it is said that     
there is forgiveness for one who        
speaketh against the ,son of man1 which 
expression may signify1 generally1      
wilful and overt opposition to the law  

of ,christ 7,gal4 vi4 #b72 but that     
there is no forgiveness for one who     
speaks against the ,holy ,spirit1 i4e4  
one who by wilful and overt conduct does
 violence to the sanctifying influence  
of the ,holy ,spirit which he has       
already partaken of4  ,of such an one it
 is written in ,heb4 x4 #bi1 he hath    
trodden underfoot the ,son of ,god1 and 
hath counted the blood of the covenant  
wherewith he was sanctified an unholy   
thing1 and hath done despite to the     
,spirit of grace4  ,but not every sin   
committed after faith and the baptism of
 repentance has this effect4  ,the      
apostle ,john tells us that although all
 unrighteousness #hg 7adikia1           
transgression of the strict law of      
,christ7 is sin1 there is sin of a      
believing brother which is not unto     
death1 and may be repented of in this   
world2 and there is sin unto death1     
respecting which prayer for repentance  
would be unavailing 7#a ,epist4 v4 #af1 
#ag74 ,this is the blasphemy of the     

,spirit1 which is not forgiven in this  
world1 because forgiveness implies      
repentance2 neither is it forgiven in   
the world to come1 because beyond the   
grave there is no repentance4 ,what     
remains for such sinners is the oeonian 
judgment 7see p4 #fi7 mentioned in ,st4 
,mark iii4 #bi1 and the sorer punishment
 spoken of in ,heb4 x4 #bi1 which is the
 same as the condemnation to the second 
death consequent upon that judgment4    
7,i take occasion to remark that in     
,mark iii4 #bi1 instead of krises1 some 
early manuscripts have amaritmatos1     
which1 as far as ,i can see1 does not   
admit of being interpreted consistently 
with the context and the usage of       
enochos47  ,there is still another      
passage--,mark ix4 #db-ej--which1 on    
account of its peculiar significance1 it
 is necessary to discuss with reference 
to the ,scriptural argument for         
immortality4  ,it will suffice for      
conducting the discussion to cite vv4   
#dc and #dd1 the literal translation of 

which is as follows3--,if thy hand cause
 thee to offend1 cut it off3 it is well 
for thee to enter into life maimed1     
rather than having two hands to go into 
geenna1 into the unquenchable fire1     
where their worm dieth not1 and the fire
 is not #hh quenched4  ,the concluding  
part of this text is evidently derived  
from ,isaiah lxvi4 #bd1 where the       
prophet reveals that the ,lord has said 
respecting the worshippers1 consisting  
of all flesh1 that shall come before him
 when the new heavens and the new earth 
are established1 that they shall go     
forth and look upon the carcases of the 
men that have transgressed against me3  
for their worm shall not die1 neither   
shall their fire be quenched3 and they  
shall be an abhorring unto all flesh4   
,this passage has so important a bearing
 on the sense of that quoted above from 
,st4 ,mark1 that we must by all means   
endeavour to find out its               
interpretation4  ,respecting ,biblical  
,interpretation1 ,burnet in one of his  

treatises has enunciated two principles1
 which cannot but be assented to3 first1
 that besides the portions of ,scripture
 which have a literal or historical     
meaning1 there are others which must be 
taken allegorically2 and1 secondly1 that
 an allegorical meaning1 is to be       
admitted when the literal sense involves
 an absurdity1 or contradiction to the  
nature of things4#b  ,the right         
application of these principles may be  
said to constitute a large portion of   
the science of ,scripture4 ,but in      
applying them it is often difficult to  
decide1 respecting a particular passage1
 whether it is to be #hi taken literally
 or allegorically2 and again1 after     
deciding that the passage must be       
allegorical1 there is generally the     
still greater difficulty of discovering 
what the true sense is4  ,in            
illustration of the second of the above 
principles ,burnet cites1 apart from the
 context1 vermem nunquam moriturum1 and 
admits that these words have an         

allegorical signification4  ,this       
plainly follows from the single         
consideration that the worm 7sklx7 here 
spoken of is literally that which is    
seen to feed on dead bodies1 and to say 
of it that it does not die is           
contradictory to experience4  ,when1    
however1 the same author goes on to give
 as the allegorical sense nothing more  
definite than extremam miseriam1 it may 
well be asked1 ,by what kind of         
induction has this conclusion been      
reached8  ,the feeble worm which feeds  
on mortal remains presents to our sight 
nothing capable of causing pain or      
misery4 ,rather it may1 ,i think1 be    
asserted that ,scripture here adverts to
 this natural fact for the purpose of   
indicating by a distinct and visible    
emblem that there is a living principle 
which destroys mortality1 and which for 
that reason alone is not itself subject 
to death4  ,if we be guided solely by   
what we see with our eyes1 this appears 
to be the only allegorical sense that   

can be attributed to the first clause of
 ,mark ix4 #dd4c  ,we have next to      
inquire as to the #ij interpretation of 
the other clause1 and what is the mutual
 relation between the two clauses4      
,although the worm which devours dead   
bodies is not emblematic of anything    
that causes pain1 the case is quite     
otherwise with respect to the emblematic
 meaning of fire4  ,it is evident that  
fire which is unquenchable is not       
natural fire1 and consequently may be   
taken to be1 as has already been        
assumed1 the devouring fire of judgment 
and of condemnation consequent upon     
violation of the law of righteousness   
7see p4 #hh74  ,the destruction of the  
impenitent unrighteous by the operation 
of this law 7which is their second      
death71 is attended with pain and woe   
such as will not have been before1 nor  
will be after4  ,it was inferred 7p4    
#hd7 from our ,lord's teaching in ,matt4
 xviii4 #f1 that any form of death of   
which the body is susceptible in this   

world is rather to be endured than      
falling under condemnation in the world 
to come4  ,in ,mark ix4 #db-dh1 we are  
taught that any form of bodily pain1 as 
that of losing a hand1 a foot1 or an    
eye1 is to be preferred to entering with
 the body whole into the geenna of fire4
  ,this is1 in fact1 at once the        
greatest and the last of human suffering
 and tribulation4  ,for it should be    
noticed that at the end of this very    
passage 7v4 #di7 it is said that every  
one shall be salted made 'good1' v4 #ej 
with fire1 signifying the effect finally
 produced by the unquenchable fire4     
,and with this agrees the emblem #ia of 
the worm that dieth not1 taken as       
indicating that the final effect of the 
torment of the judgment is to swallow up
 death1 and to bring in1 by establishing
 the reign of righteousness1 life and   
immortality4  ,the signification of one 
emblem must be taken in conjunction with
 that of the other4  ,moreover1 by      
giving particular attention to the      

context of ,isa4 lxvi4 #bd1 it will be  
seen that what is there revealed is     
quite in accordance with the above      
interpretation4  ,for1 first1 in v4 #af 
we have1 ,by fire and by his sword the  
sword of the ,word of ,god spoken of in 
,rev4 xix4 #ae will the ,lord plead with
 all flesh1 that is1 in the judgment    
which has been appointed for the trial  
and tribulation of all men4 ,then1 by   
taking into account what is said in vv4 
#bb and #bc1 we may gather that all     
flesh1 having become denizens of the new
 heavens and the new earth in which1 as 
,st4 ,peter declares 7#b ,epist4 iii4   
#ac71 righteousness dwells1 come to     
worship the ,lord4  ,of these           
worshippers1 consisting of all flesh1 it
 is affirmed that they shall go forth   
and look upon the carcases of the       
transgressors1 which1 on account of the 
ill savour coming up from them1 will be 
an abhorring to all flesh 7compare ,isa4
 xxxiv4 #c74  ,thus there is here       
represented1 but by a different figure1 

the same truth as that which has already
 been deduced from the ascending up for 
ever and ever of the brimstone smoke of 
torment 7see pp4 #fa and #fe72 namely1  
#ib that the subjecting of all the deeds
 and secrets of the present life to the 
scrutiny of judgment1 and the consequent
 condemnation of all the unredeemed to  
the pains of a second death1 will have  
the effect of making sin against a      
faithful ,creator to be seen and felt to
 be so hateful and abominable a thing1  
that such sin will cease to be possible1
 notwithstanding that all men will      
retain individuality and volition4  ,for
 all will thus at length be made new    
creatures incapable of sinning4  ,this  
remark may serve to introduce the final 
stage of the general argument1 which ,i 
now proceed to enter upon4  ,i have been
 endeavouring to show that the symbolic 
assertions in ,rev4 xx4 respecting the  
lake of fire and its burning with       
brimstone1 the casting therein of the   
devil1 the beast1 and the false prophet1

 and their being tormented day and night
 for ever and ever1 the judgment of all 
the dead1 small and great1 according to 
their recorded deeds1 the second death1 
and the casting into the lake of fire of
 any one not found written in the book  
of life1 do not necessitate1 as is      
commonly thought1 the conclusion that   
evil1 which had a beginning1 fulfils no 
purpose and has no ending4  ,as to this 
question the seer gives1 in ,rev4 xxi4  
#a-d1 the following explicit revelation3
 ,and ,i saw a new heaven and a new     
earth3 for the first heaven and the     
first earth passed away2 and there is no
 more sea4  ,and ,i saw the holy city1  
new ,jerusalem1 #ic coming down out of  
heaven from ,god1 prepared as a bride   
adorned for her husband4  ,and ,i heard 
a great voice from the throne1 saying1  
,behold1 the tabernacle of ,god is with 
men1 and ,he will dwell with them1 and  
they shall be ,his people1 and ,god     
,himself will be with them1 their ,god4 
,and ,god will wipe away every tear from

 their eyes2 and death shall be no more1
 neither sorrow nor crying1 neither     
shall there be any more pain3 for the   
first things passed away4  ,now1 it     
seems hardly possible that the          
announcement of the termination of evil 
could be made in terms more direct and  
more intelligible than these4 ,hence1   
according to acknowledged principles of 
,biblical interpretation1 we must not   
attribute to the above-mentioned        
symbolic and less intelligible passages 
any meaning inconsistent with that      
announcement4 ,the arguments ,i have    
adduced respecting the interpretation of
 the figurative statements contained in 
the latter half of chap4 xx4 are        
directed to showing that these figures  
do1 in fact1 admit of meanings          
consistent with the gospel revelations  
given in chap4 xxi4 #a-d4  ,it is of so 
much importance1 as regards the         
,scriptural doctrine of immortality1 to 
establish this point1 that ,i propose   
now to supplement the former arguments  

by additional considerations4  ,in the  
,book of ,daniel 7xii4 #f1 #g7 we read  
of a man clothed in linen1 who was upon 
the water of a river1 and held up his   
right hand and his left hand unto #id   
heaven1 and sware by ,him that liveth   
for ever1 that at the end of an         
appointed time a certain purpose would  
be accomplished1 and all these things be
 finished4  ,this refers1 as the context
 shows1 to the time of the end of the   
present age 7ain74 ,the announcement    
made in this manner by the man clothed  
in linen indicates that he is the       
precursor of the angel of whom1 in vv4  
#a1 #b1 #e1 #f1 #g of ,rev4 x41 the     
apostle ,john relates as follows3 ,i saw
 a mighty angel come down from heaven1  
clothed with a cloud1 and a rainbow upon
 his head1 and his face as the sun1 and 
his feet as pillars of fire2 and1 having
 in his hand a little book open1 he set 
his right foot upon the sea1 and his    
left foot upon the earth4444 and lifted 
up his hand to heaven1 and sware by ,him

 that liveth for ever and ever1 who     
created heaven and the things therein1  
and the earth and the things therein1   
and the sea and the things therein1 that
 time shall be no more2 but in the days 
of the voice of the seventh angel1 in   
the time when he is about to sound his  
trumpet1 also kai1 merely indicating the
 apodosis the mystery of ,god is        
finished 7etelesth1 aor4 ind471         
according to the gospel ,he made known  
to ,his servants the prophets4 ,the     
soundings of the seven trumpets are     
significant of progressive steps in the 
general judgment2 the days pertaining to
 the voice of the seventh angel are     
those immediately preceding the actual  
sounding of his trumpet1 which announces
 the #ie completion 7as indicated by the
 number seven7 of the mystery of ,god's 
creation in time1 and marks the end of  
the age 7ho ain ho melln7 following upon
 the conclusion of the present age4     
,when all that pertains to this final   
interval is finished1 there is no more  

succession of events whereby time is    
cognizable1 and therefore time is no    
more4  ,the might1 and glorious         
investiture1 and majestic attitude of   
the angel who proclaims this truth1     
conspire to point out its great         
significance4  ,the little book in his  
hand is the word of prophecy by which we
 learn these mysteries4  ,it is1 no     
doubt1 beyond the limit of our thoughts1
 conditioned as we are by time1 to      
conceive of a state of things in which  
time is no more4 ,apparently for this   
reason commentators have proposed to    
translate1 chronos ouk estai eti1 the   
time shall not be yet1 or time shall no 
more intervene4  ,the former of these   
translations is excluded by the usage of
 ouk eti in the analogous affirmations  
in ,rev4 xxi4 #a1 #d1 and the other1    
which is an arbitrary comment rather    
than a translation1 is for the same     
reason excluded4  7,i have preferred ouk
 estai eti to ouketi estai1 because the 
words occur in the former order in each 

of the three instances in ,rev4 xxi47   
,there can be no question as to the     
philological correctness of the         
translation1 time shall be no more4 ,the
 unwillingness to admit it appears to   
have arisen solely from a fixed         
persuasion1 gratuitously and very       
generally entertained1 that time #if has
 a necessary existence1 and therefore   
cannot come to an end4  ,some have      
affirmed that when time ends1 eternity  
begins2 which is a self-contradictory   
dogma1 because eternity 7from oetas7 is 
essentially time4  ,the teaching of     
,scripture on this point is directly    
opposed to these views2 for the apostle 
,peter tells those for whose sake he    
wrote his second ,epistle1 to bear in   
mind this one thing1 that one day is    
with the ,lord as a thousand years1 and 
a thousand years as one day 7#b ,epist4 
iii4 #h74  ,this is equivalent to saying
 that time is not an independent entity1
 but that both its existence and its    
quality are determined by the will of   

the ,creator of all things4  ,it is in  
virtue of our being made in ,his image1 
and partaking intellectually of the     
divine nature1 that we are capable in   
thought of giving indefinite and        
arbitrary extension to time1 whether it 
be past time or time to come4  ,this    
faculty1 as ,i have already argued in p4
 #hj1 is to be placed in the category of
 the different conditions1 whether      
depending on experience of the course of
 time1 or on affections of our bodily   
and mental constitutions1 under which   
the spirit of man is formed for         
immortality4  ,all such conditions are  
determined by the purpose for which they
 are imposed1 and when that purpose is  
fulfilled in the perfection of humanity 
the conditions come to an end4  ,it is  
thus that the being conditioned by time 
eventually ceases4  ,it will be proper  
here to meet an objection to the #ig    
doctrine that time will have an end     
which might be drawn from the           
expression1 eis tous ainas tn ainn1     

which frequently occurs in ,scripture1  
and seems to be indicative of an        
unlimited succession of ages4  ,so far  
as time is under human cognizance1 and  
has relation to human experience1       
,scripture speaks in express terms of   
only two ages--the present one1 which   
lasts to the end of the generations of  
men in the existing order of things2 and
 the age to come1 which embraces the    
course of the judgment of all who lived 
in the first age1 and terminates with   
the second death of those who had no    
part in the first resurrection4  ,when  
it is said of the ,creator of heaven and
 earth1 that ,he is from everlasting to 
everlasting 7apo tou ainos mes tou ainos
 su ei1 ,ps4 xc4 #b71 and that ,he      
liveth for ever and ever 7ho zn eis tous
 ainas tn ainn1 ,rev4 x4 #f71 the word  
ain is not used to signify1 as in the   
instances of the two ages just          
mentioned1 an interval having beginning 
and ending1 but is to be taken in an    
abstract sense1 derived from our        

ordinary perception of the existence and
 quality of time1 and from the faculty  
which1 as said before1 we possess of    
thinking of time as indefinitely        
extended4  ,the first of the cited      
passages affirms what in these days we  
should express by saying that ,god is   
necessarily and essentially             
self-existent1 and the other1 what we   
mean by saying that ,he is necessarily  
and essentially a living ,god4  ,but #ih
 ,scripture uses no such terms as these1
 because it is written on the principle 
of employing in an abstract sense only  
such terms as are rendered intelligible 
by personal sensation and observation1  
and by experience drawn under actual    
conditions from the outer world4  ,it is
 thus that the word age acquired its    
primary meaning1 before it was          
susceptible of the abstract application 
just mentioned4  ,there is also to be   
said1 as a reason for accepting this    
doctrine respecting our relation to     
time1 that ,scripture teaches analogous 

doctrine respecting our relation to     
space4  ,when our ,lord astonished his  
disciples by saying that the passage of 
a camel through the eye of a needle is  
not an impossibility1 he explained that 
this is impossible with men1 but not    
with ,god2 for with ,god all things are 
possible 7,mark x4 #be-bg74  ,by this   
saying he asserted that space1 and the  
mutual relations of body and space1 are 
such as they are by the will and power  
of ,god1 and by the same power might be 
changed4  ,considering1 therefore1 that 
the new heavens and the new earth       
constitute a new creation1 it is quite  
in accordance with the above inference  
from our ,lord's words to find it said  
of the new ,jerusalem1 the holy city1   
that the length1 and the breadth1 and   
the height of it are equal 7,rev4 xxi4  
#af74  ,for a city to be such as to     
conform to this description1 it is plain
 that material substance and space must 
#ii be related to each other in an      
entirely new manner1 unrecognizable by  

present experience4  ,the apostle ,paul 
adverts to the eventual status of the   
spirit of man with respect to time and  
space where he says1 ,i am persuaded    
that neither death1 nor life1 nor       
angels1 nor principalities1 nor things  
present1 nor things to come1 nor powers1
 nor height1 nor depth1 nor any other   
creation1 will be able to separate us   
from the love of ,god1 which is in      
,christ ,jesus our ,lord 7,rom4 viii4   
#ch1 #ci74 7,in this sentence the       
recognized passage of time1 the powers  
dynameis of nature1 and the measurable  
qualities of space1 seem all to be      
regarded as things created47  ,also     
corresponding to the change in the      
external creation it is revealed that   
there will be a change of the outward   
man1 the natural body giving place to   
the spiritual body4 ,it would appear1   
therefore1 from the whole of the        
foregoing argument that our spirits1    
after being bound by earthly and        
temporal conditions1 undergo complete   

transformation1 being conjoined with    
bodily essence related in a new manner  
to space1 and being also released from  
the condition of time4  ,but although   
this mode of existence may be a         
necessary condition of the immortal     
state1 especially as such state embraces
 associated members1 it is not the sole1
 nor the principal1 condition of        
immortality1 as the remainder of the    
argument will show4  ,it has already    
been noticed that ,st4 ,peter #ajj      
characterizes the new heavens and the   
new earth by saying that righteousness  
dwells therein4  ,this is as much as to 
say that it is a perfect social state1  
whose end is at once the glory of ,god  
and the happiness of man4 ,the words of 
the apostle 7#b ,epist4 iii4 #ac7       
signify that the new creation1 by       
satisfying this condition1 is the       
fulfilment of an antecedent promise4    
,now1 the argument of this ,essay is in 
entire agreement with this doctrine1    
inasmuch as it was from the first       

assumed 7p4 #i7 that immortality cannot 
consist with any other than a state of  
righteousness1 and then 7pp4 #ai and    
#bj7 it was argued that after ,adam's   
transgression a promise was made that   
himself and his race would eventually be
 exempt from the power of ,satan and    
attain to immortality4 ,the passage     
,rev4 xxi4 #a-d1 quoted in p4 #ib1 seems
 to certify the complete fulfilment of  
this promise and to indicate the manner 
of its fulfilment4  ,but there are other
 passages in this concluding portion of 
the ,apocalypse1 which might be thought 
to bear a contrary signification1 to    
which1 therefore1 our attention must now
 be directed4  ,in xxi4 #h we have1 ,but
 the fearful1 and unbelieving1 and the  
abominable1 and murderers1 and          
fornicators1 and sorcerers1 and         
idolaters1 and all lies1 shall have     
their part in the lake which burneth    
with fire and brimstone3 which is the   
second death4  ,if we give to this      
symbolism1 as consistency requires1 #aja

 an interpretation analogous to that    
applied to ,rev4 xx4 #aj1 we shall      
conclude that sinners of all classes    
will eventually have no cognizable      
existence1 transgression being brought  
to an end by the effect of the general  
judgment and the pains of the second    
death4  ,this may explain why it is     
added1 which is the second death4  ,it  
is worthy of remark that all lies are   
said to have their part in the lake     
although the casting of lies into a lake
 is objectively an impossibility4  ,but 
this variation of the designation 7lies 
being put for liars7 may be intended to 
signify generally that all transgression
 disappears1 because transgressors cease
 to be cognizable as transgressors4     
,there is another thing to be noticed   
respecting the same passage3 it contains
 no such clause as1 ,they shall be      
tormented day and night to the ages of  
ages1 which occurs at the end of ,rev4  
xx4 #aj4  ,this omission may be         
accounted for on the principle stated in

 p4 #if1 according to which expressions 
involving time are not applicable to the
 condition of things in the new         
creation1 in which time exists no more4 
,i take the occasion to remark here that
 the above-cited clause appears to be   
the only passage in the ,apocalypse     
which asserts the perpetuity of personal
 experience of torment1 as distinct from
 the perpetuity of its effect2 also that
 the personal subject of the verb       
basanisthsontia1 according to           
grammatical rules1 would be the devil1  
the beast1 and the #ajb false prophet1  
each of which is represented as         
personal1 and endowed with volition and 
power4  ,but these1 as ,i have          
maintained in p4 #fa1 are the powers    
which1 according to the law of          
opposites1 are antagonist to ,god the   
,father1 the ,holy ,ghost1 and the ,son 
of ,god2 and the assertion that they are
 tormented for ever and ever may be     
taken to mean1 according to the         
principle of interpretation explained in

 p4 #ig1 that they exist necessarily1   
but only as they exist1 when subdued1 in
 the contempt and hatred in which they  
are held by those who have felt their   
power and have overcome it1 this        
spiritual effect being a condition of   
immortality4  7,see end of p4 #fa47  ,it
 remains to speak of one other subject  
connected with the revelations made in  
the ,apocalypse1 which1 understood as it
 respects our argument1 is of very great
 moment1 inasmuch as it has relation to 
the means by which the spirit of man is 
endowed with immortality4  ,the ,son of 
,god is named in the ,apocalypse ,the   
,word of ,god 7xix4 #ah71 ,king of kings
 and ,lord of lords 7xvii4 #ad1 and xix4
 #af71 the root and the offspring of    
,david1 the bright and morning star     
7xxii4 #af71 and by other titles        
expressive of honour and dignity2 but no
 name occurs so frequently1 and in such 
various applications1 as the ,lamb4     
,what1 it may be asked1 is the reason   
for this8  ,in order to answer this     

question let us take into consideration 
some instances1 specially #ajc          
significant1 in which this name occurs4 
,from what is recorded in chap4 v4 #f-ac
 as having been seen in vision by the   
apostle1 we are instructed as follows   
respecting the character and office of  
the ,lamb3 ,in the midst of the throne  
the seat of the ,lord ,god ,almighty and
 of the four living beings1 and in the  
midst of the elders1 stood a ,lamb as it
 had been slain1 having seven horns     
emblematic of perfect power and seven   
eyes perfection of wisdom1 which are the
 seven ,spirits of ,god sent forth into 
all the earth4  ,and he came and took   
out of the right hand of ,him who sat   
upon the throne a book sealed with seven
 seals4  ,and when he had taken the     
book1 the four living beings and four   
and twenty elders fell down before the  
,lamb4444  ,and they sung a new song1   
saying1 ,thou art worthy to take the    
book1 and to open the seals thereof2 for
 thou wast slain4  ,then an innumerable 

company of angels 7,heb4 xii4 #bb7 was  
heard to say with a loud voice1 ,worthy 
is the ,lamb that was slain to receive  
power1 and riches1 and wisdom1 and      
strength1 and honour1 and glory1 and    
blessing4  ,and every created thing     
which is in heaven1 and on the earth1   
and under the earth1 and such as are in 
the sea1 and all things in them1 were   
heard to say1 ,blessing1 and honour1 and
 glory1 and power be unto ,him that     
sitteth upon the throne1 and unto the   
,lamb for ever and ever4  ,then follows 
in chap4 vi4 the opening of the seven   
#ajd seals1 which1 from the descriptions
 given at the successive openings1      
appear to symbolize the various kinds of
 human experience1 both good and evil1  
which mark the course of events in the  
present world1 all centering in the work
 of redemption by the sacrifice of the  
,son of ,god2 on which account the ,lamb
 slain can alone open the seven seals   
and disclose their meaning4  ,at the end
 of what is said relative to the sixth  

seal mention is made of the great day of
 the wrath of the ,lamb1 which1 because 
by reason of the sins of men he was so  
unjustly slain1 is ordained to be seen  
and felt by the whole world after the   
termination of the present age 7see     
,rev4 i4 #g74  ,the expectation of that 
wrath1 although none can escape it1 all 
but very few in the present day are     
unwilling1 through terror or unbelief1  
to entertain4  ,the state of terror of  
all classes at the signs of the approach
 of that day appears to be described at 
the end of the chapter4  7,see vi4 vv4  
#ae-ag47  ,next1 in chap4 vii41 comes   
the sealing of all the elect1           
represented symbolically by the sealing 
of twelve thousand of each of the twelve
 tribes of ,israel1 the number twelve   
specially signifying election4 ,then in 
vv4 #i-ag is recorded a most wonderful  
vision4  ,the seer says1 ,after this ,i 
beheld1 and1 lo1 a great multitude1 whom
 no man could number1 of all nations1   
and tribes1 and peoples1 and tongues1   

standing before the throne and before   
the ,lamb1 clothed with white #aje      
robes1 and palms in their hands3 and    
they cry with a loud voice1 saying1     
,salvation to our ,god who sitteth upon 
the throne1 and to the ,lamb4 ,this     
multitude whom no man can number1 the   
number of whom is elsewhere said to be  
as the sand of the sea1 must embrace all
 that are not of the number of the      
elected and sealed one hundred and      
forty-four thousand1 and their          
ascription here of praise to ,god for   
salvation accords with the teaching of  
,st4 ,paul1 that ,god is the ,saviour of
 all men1 especially of those that      
believe4  ,this is made still plainer by
 what is said respecting this multitude 
clothed in white robes in vv4 #ad-ag4   
,the seer is told by one of the elders  
that ,these are they who come out of the
 great tribulation1 and washed their    
robes1 and made them white in the blood 
of the ,lamb4  ,therefore are they      
before the throne of ,god1 and serve    

,him day and night in ,his temple2 and  
,he that sitteth on the throne shall    
dwell among them4  ,and they shall      
hunger no more1 neither thirst any more2
 neither shall the sun light on them1   
nor any heat4  ,for the ,lamb who is in 
the midst of the throne will feed them1 
and will lead them to fountains of      
waters of life2 and ,god will wipe away 
all tears from their eyes4  ,it is      
evident that the revelation here made is
 proleptical1 describing a state of     
things identical with that which in     
,rev4 xxi4 #c1 #d 7before quoted in p4  
#ic71 is said to pertain to the new     
heavens and the #ajf new earth4  ,the   
explanation that may be given of this   
anticipation of the subsequent          
revelation is referable to a principle  
which governs much that is contained in 
,scripture1 although it has been        
generally overlooked--the principle1    
namely1 of following sometimes an order 
determined by relativity1 although it   
sets aside order as to time4  ,this1    

however1 is not done except for some    
purpose4  ,in the present instance1 the 
effect of declaring the salvation of all
 men in immediate sequence to the       
sealing of the elect for salvation1 is  
to indicate that the general scheme     
whereby all eventually partake of       
salvation consists of related and       
progressive parts to be unfolded by     
course of time4  ,the name of the ,lamb 
is also given to our ,lord in various   
other passages1 which1 with the view of 
contributing to the general argument1 ,i
 proceed now to cite and make some      
remarks upon4  ,the accuser of the      
brethren 7,satan7 is overcome by those  
who loved not their lives unto death1 on
 account of the blood of the ,lamb 7xii4
 #aj1 #aa74  ,the beast will be         
worshipped by all dwellers upon earth   
whose names are not written in the book 
of life of the ,lamb slain from the     
foundation of the world 7xiii4 #h74  ,a 
,lamb stood on the mount ,sion1 and with
 him an hundred forty and four thousand1

 having his ,father's name written on   
their foreheads4444  ,these are they who
 follow the ,lamb wheresoever he goeth4 
#ajg ,these were purchased from among   
men1 the firstfruits to ,god and to the 
,lamb 7xiv4 #a1 #d74  ,the worshippers  
of the beast shall be tormented with    
fire and brimstone in the presence of   
the holy angels and in the presence of  
the ,lamb 7xiv4 #aj74  ,those who have  
gotten the victory over the beast sing  
the song of ,moses the servant of ,god1 
and the song of the ,lamb1 saying1      
,great and marvellous are thy works1    
,lord ,god ,almighty2 just and true are 
thy ways1 thou ,king of the nations4    
,who shall not fear thee1 ,o ,lord1 and 
glorify thy name8 for thou only art     
holy3 for all nations shall come and    
worship before thee1 because thy        
judgments are made manifest 7xv4 #b-d74 
,the law given by ,moses1 and the gospel
 of ,jesus ,christ1 constitute together 
a great and wonderful oeconomy1         
redounding to the praise and glory of   

,god1 and to the salvation of man4      
,kings of the earth shall make war with 
the ,lamb1 and the ,lamb shall overcome 
them1 because he is ,lord of lords and  
,king of kings1 and they that are with  
him are called1 and elect1 and faithful 
7xvii4 #ad74  ,the marriage of the ,lamb
 and his bride--that is1 the union of   
,christ with the whole assembly of the  
redeemed--does not take place till the  
wife has made herself ready1 till she   
has arrayed herself in the fine linen1  
clean and white1 which it was given her 
to put on1 the fine linen being the     
righteousness of saints 7xix4 #g1 #h74  
,this doctrine accords well #ajh with   
the view taken throughout this ,essay1  
namely1 that righteousness 7the         
unspeakable gift1 #b ,cor4 ix4 #ae7 is  
necessary as an antecedent condition of 
salvation1 and therefore of immortality4
 ,it is further to be noticed that this 
union between the ,lamb and the bride is
 not perfected while time lasts1        
requiring the condition of a new        

creation4  ,for it was not till the     
first heaven and the first earth passed 
away that ,john saw the holy city1 new  
,jerusalem1 coming down from ,god out of
 heaven1 prepared as a bride adorned for
 her husband 7xxi4 #b71 and that the    
,lamb's wife was shown to him by one of 
the seven angels that had the seven     
vials full of the last seven plagues    
7xxi4 #i74  ,the performance of this    
office by an angel who in the antecedent
 judgment had been a minister of wrath  
and punishment1 may be taken to be      
significant of the means by which the   
glorious consummation is brought about4 
,finally1 we have in the following      
concluding portions of apocalyptic      
prophecy a description of what may be   
said to constitute the joy of the       
marriage supper1 namely1 the perfection 
through righteousness1 not only of the  
union between ,christ and the elect     
,church1 but also of that between ,god  
and all peoples4  ,speaking of the holy 
city ,jerusalem1 ,john says1 ,i saw no  

temple therein2 for the ,lord ,god      
,almighty and the ,lamb are the temple  
of it4  ,and the city hath no need of   
the sun1 neither of the #aji moon1 to   
shine on it2 for the glory of ,god gave 
light to it1 and the ,lamb is the lamp  
thereof4  ,and the nations shall walk by
 the light of it1 and the kings of the  
earth bring their glory into it4  ,and  
the gates of it shall not be shut by    
day1 for there will not be night there4 
,and they shall bring the glory and     
honour of the nations into it4  ,and    
there shall not enter into it anything  
unclean1 and that worketh abomination   
and lying1 but only they that are       
written in the ,lamb's book of life     
7xxi4 #bb-bg74  ,the seer goes on to    
say1 ,and he showed me a river of water 
of life1 bright as crystal1 coming forth
 from the throne of ,god and of the     
,lamb4  ,in the midst of the street of  
it and of the river1 on the one side and
 the other the river being in the middle
 of the street1 and the tree spreading  

from one side to the other1 was the tree
 of life1 producing twelve fruits1 and  
yielding its fruit according to each    
month2 and the leaves of the tree are   
for the healing of the nations4  ,and   
there shall be no more curse2 and the   
throne of ,god and of the ,lamb shall be
 in it1 and ,his servants shall serve   
,him3 and they shall see ,his face1 and 
,his name shall be on their foreheads4  
,and night shall be no more3 and they   
shall have no need of light of a lamp1  
and light of the sun2 because the ,lord 
,god will give them light1 and they     
shall reign to the ages of ages 7xxii4  
#a-e74  ,the foregoing citations1 and   
indeed the whole tenor of the contents  
of the ,apocalypse1 clearly point to the
 #aaj conclusion that what is symbolized
 by the ,lamb and the ,lamb slain runs  
through all it teaches respecting the   
course of experience and future         
destination of the race of man--is the  
lamp that enlightens the whole4  ,now1  
,i think ,i may assert that the reason  

this is so is given by the arguments    
adduced in this ,essay4  ,it has been   
maintained that on the day that ,adam   
fell into disobedience by the wiles of  
,satan1 his ,creator made a promise by  
covenant that he and his offspring      
should in the end be freed from the     
power of ,satan and evil1 and partake of
 immortality4 ,the terms of the covenant
 were that man must pass through toil1  
and pain1 and death1 that thereby his   
spirit might be formed for receiving the
 gift of an immortal life4  ,evidence of
 an intelligent belief of the efficacy  
of these conditions was given by the    
faithful of old by their sacrificing    
clean animals1 and surety for the       
fulfilment of the covenant was given on 
,god's part by a favourable acceptance1 
either directly or mediately1 of this   
expression of their faith4  ,in process 
of time the only begotten ,son of ,god1 
out of sympathy with suffering humanity1
 and from knowledge of his ,father's    
purpose towards us1 satisfied in his own

 person the very same conditions1 and   
thus at once exemplified and justified  
the means by which that purpose is      
accomplished4  ,at the same time he made
 sure the grounds for belief of the     
fulfilment of the covenanted promise1   
first by marvellous #aaa works before he
 suffered1 which showed that he had     
command over all the ills of humanity1  
and after his death1 by resurrection    
from the grave the third day1 which gave
 proof of the reality of a power that   
could overcome death4  ,the miracles of 
,christ are an essential part of the    
work of his ministry1 inasmuch as they  
were needed to prove that he possessed  
power greater than that of his          
adversaries1 and consequently that he   
submitted voluntarily to be led as a    
lamb to the slaughter1 and to endure all
 the pain and indignities of the cross4 
,out of love towards those whom he      
vouchsafes to call his brethren1 he     
showed how they must undergo physical   
suffering and the pains of death in     

order that their spirits might be formed
 for an endless life4  ,it was with     
understanding and belief that the way to
 life was made sure by fellowship with  
,christ in suffering1 that some of the  
most favoured of his faithful followers1
 apostles and apostolic men1 willingly  
suffered after his example4  ,but pain  
and death are not in this way           
efficacious for salvation1 unless they  
be accompanied by a faith which lays    
hold of the covenant and promise of life
 made and ratified from the beginning by
 ,god1 and which looks for the          
fulfilment in the world to come4  ,those
 who1 having this faith1 do good works  
are ,god's elect1 who live again at the 
first resurrection1 to die no more4     
,the rest of mankind1 although they go  
through suffering and death1 and        
although their #aab sufferings are not  
without effect in forming their spirits 
for immortality 7such is the virtue of  
the sacrifice of the ,son of ,god for   
the sins of the whole world71 rise to be

 judged for their unbelief and          
unrighteousness1 and to be condemned to 
undergo a second death4  ,the ,lamb     
slain is appointed to execute the       
judgment and take vengeance on the      
unrighteous4  ,what better title could  
there be for his undertaking this       
strange work 7,isa4 xxviii4 #ba71 than  
his having so cruelly and unjustly      
suffered at the hands of sinful men8    
,yet the portions of ,scripture we have 
had under consideration necessitate the 
conclusion that the consecration of the 
way to life through death by the death  
of the ,son of ,god1 which applies to   
the death of believers1 applies also to 
the second death of unbelievers2 so that
 this death also is followed by life4   
,but here a difficulty presents itself  
which needs explanation4  ,although     
,scripture speaks of a first            
resurrection and a second death1 it     
makes no mention of a second            
resurrection4  ,this1 ,i think1 may be  
accounted for as follows4  ,by          

considering the context1 both preceding 
and following1 of the clause1 ,this is  
the first resurrection1 in ,rev4 xx4 #e1
 it will be apparent that resurrection  
does not here mean simply returning to  
life after death1 but may be taken to   
embrace the whole period of the thousand
 years1 together with all that concerns 
the happy and the holy who #aac have    
part therein4  ,this interpretation is  
in accordance with the sense in which   
our ,lord speaks of resurrection where  
he says1 ,in the resurrection they      
neither marry nor are given in marriage1
 but are as the angels1 of ,god in      
heaven 7,matt4 xxii4 #cj74 ,that the    
resurrection 7h anastasis7 designates a 
state or condition of life into which   
the elect of ,god are introduced by     
returning to life after death1 is still 
more explicitly signified by the        
following corresponding passage of ,st4 
,luke 7xx4 #cd-cf73 ,the children of    
this world marry1 and are given in      
marriage2 but they who are accounted    

worthy to obtain that world1 and the    
resurrection from the dead1 neither     
marry nor are given in marriage3 neither
 can they die any more2 for they are    
equal to the angels1 and are children of
 ,god1 being children of the            
resurrection4  ,now1 it may certainly be
 inferred from what is said in ,rev4 xx4
 #e1 that the rest of the dead1 who have
 no part in this first resurrection1    
return to life at the end of the        
thousand years4  ,but they return to    
life to be judged1 condemned1 and suffer
 death again4  ,this1 therefore1 is in  
no sense a resurrection answering to the
 description above given of the first   
resurrection1 and accordingly is not    
called in ,scripture the second         
resurrection4  ,what really corresponds 
to the holiness and happiness of the    
first resurrection state is the finally 
perfected and all-comprehending state   
called the new heaven and the new earth1
 life in which1 according to our #aad   
argument1 comes out of the second and   

last death1 and is unconditioned by     
time4  ,this is the heavenly state which
 is described in ,rev4 vii4 #aa-ag1 xxi4
 #b-d1 and #aj-bg4  ,thus1 although this
 may be regarded as that subsequent     
resurrection to which the first         
resurrection by its very designation    
points1 it is not called the second     
resurrection1 because it is not1 like   
the first1 limited or conditioned by    
time4  ,the portion of the ,apocalypse  
which is strictly symbolical and        
prophetical begins at v4 #a of chap4 iv4
 and ends with v4 #e of chap4 xxii4     
,the first three chapters1 including the
 epistles to the seven ,churches1 and   
the verses from chap4 xxii4 #e to the   
end of the book1 may be taken to be     
respectively introduction and           
conclusion1 the contents of which1      
although strictly related to those of   
the intermediate symbolical part1 are   
not of a character so exclusively       
figurative4 ,this circumstance has to be
 taken into account in proposing        

interpretations of passages contained in
 them4  ,now1 there are certain passages
 in the concluding part which appear to 
be contradictory to the doctrine of     
salvation maintained in this ,essay1 and
 accordingly1 before bringing the       
argument to a close1 ,i shall endeavour 
to ascertain the true interpretations of
 these passages4  ,the angel who showed 
,john these things 7xxii4 #h7 says of   
himself1 ,i am the fellow-servant of    
thee1 and of thy brethren the prophets1 
and of those who #aae keep the words of 
this book2 and yet this speaker is not  
distinguished from him who afterwards   
says 7vv4 #ab1 #ac71 ,lo1 ,i come       
quickly1 and my reward is with me1 to   
render to each according as his work is4
  ,i am the ,alpha and the ,omega1 the  
first and the last1 the beginning and   
the end1 who1 without doubt1 is the     
,lord himself4  ,this may be accounted  
for by the following considerations4    
,this angel1 of whom it is twice        
asserted that he refused to receive     

worship proffered to him by the seer    
7xix4 #aj1 and xxii4 #i71 is the same   
that is spoken of in ,rev4 i4 #a1 with  
reference to the revelation of ,jesus   
,christ1 which ,god gave to him1 to shew
 to his servants things which must      
shortly come to pass1 in these terms3   
,he ,jesus ,christ by sending signified 
it the revelation through his angel to  
his servant ,john4 ,in certain passages 
in the introductory part of the         
,apocalypse1 as ,rev4 i4 #h1 #ag-bj1 and
 throughout the epistles to the seven   
,churches1 the ,lord speaks in his own  
person2 and this again he does expressly
 in some passages in the concluding     
part1 as xxii4 #g1 #ab1 #ac1 #af1 #bj2  
and although the speaker in vv4 #aj and 
#aa appears to be the same as the       
speaker in v4 #i1 who certainly is the  
angel1 such words as those two verses   
contain could hardly have been uttered  
by any one but the ,lord1 and1 at least1
 they may be attributed to him on the   
principle that what the ,lord does      

through his ministering angel may be    
said to be done by himself4  ,it is as  
#aaf ministering to ,jesus ,christ that 
the angel calls himself a fellow-servant
 of prophets and apostles1 and1         
generally1 of those who keep the words  
of this revelation4  ,for these reasons 
in the following remarks ,i take vv4 #aj
 and #aa as spoken by ,jesus ,christ4   
,the words addressed by the speaker to  
,john are 7vv4 #aj1 #aa73 ,seal not the 
sayings of the prophecy of this book2   
for the time is at hand4 ,he who is     
unrighteous1 let him commit injustice   
still2 and he who is filthy1 let him be 
filthy still2 and he who is righteous1  
let him do righteousness still2 and he  
who is holy1 let him be holy still4     
,lo1 ,i come quickly2 and my reward is  
with me1 to render to each as his work  
is4  ,this passage has been interpreted 
as meaning that in the world to come the
 conditions of the righteous and the    
wicked are irrevocably fixed4  ,i would 
rather say1 having regard to the precise

 opposition of the clauses of which it  
is composed1 that the passage declares  
that in the end unrighteousness and     
filthiness are irrevocably separate from
 their opposites righteousness and      
holiness2 and to account for the terms  
in which this statement is made1 it may 
suffice to refer to the principle that  
according to the concrete1 or objective1
 teaching of the ,apocalypse1 holiness  
and filthiness would not be spoken of   
abstractedly1 that is1 apart from holy  
and filthy persons1 and in like manner  
righteousness and unrighteousness would 
not be mentioned apart from their       
necessary #aag antecedents1 personal    
righteous and unrighteous deeds4  ,the  
expressions commit injustice and do     
righteousness1 which do not occur in the
 ,english version1 are exact renderings 
of the ,greek4  ,another passage which1 
as bearing on our argument1 requires to 
be taken into account1 is v4 #ae of the 
same chapter1 which asserts that without
 are dogs1 and sorcerers1 and           

fornicators1 and murderers1 and         
idolaters1 and every one that loveth and
 maketh a lie4  ,this is expressing in  
concrete language1 such as is constantly
 employed in ,scripture1 that there is  
no unrighteousness in the city of ,god4 
,such language1 being concerned only    
with objective realities1 cannot express
 a negation1 and1 consequently1 cannot  
assert that unrighteousness is not      
within the city4  ,hence it is not      
possible1 except by means of such terms 
as those actually employed1 to express  
concretely that the city of ,god is free
 from all unrighteousness4  ,by         
comparing ,rev4 xxi4 #h with the        
interpretation here given of ,rev4 xxii4
 #ae1 it will be seen that the exclusion
 from the city of ,god of all things    
sinful and abominable is declared to be 
effected by the second death4  ,i have  
now completed the argument respecting   
man's immortality which ,i proposed to  
found upon the words of ,scripture4  ,i 
have argued on the hypothesis that for  

this purpose the ,scriptures are        
trustworthy and sufficient1 and ,i have 
admitted that we #aah can know nothing  
for certain concerning our immortality  
apart from the declared will of ,him who
 alone hath immortality 7#a ,tim4 vi4   
#af74  ,accordingly1 ,scripture must be 
consulted in order to learn what ,god   
has willed respecting the destiny of    
man4  ,the principal result of this     
inquiry is1 that by the will of ,god    
righteousness and salvation are so      
inseparably connected that only as being
 personally righteous can man be saved  
and partake of immortality4  ,the       
question1 therefore1 as to the          
immortality of all men resolves itself  
into inquiring whether1 and by what     
means1 all men are made righteous4      
,arguments relating to this inquiry may 
be said to constitute the whole of this 
,essay4  ,i am prepared to expect that  
it will be objected to these arguments  
that they are new1 and on this account  
that the conclusions drawn from them are

 not true4  ,i admit the validity of    
this inference if the arguments and     
conclusions are really new1 but ,i      
maintain that in so far as they are     
founded upon1 and correctly supported   
by1 ,scripture1 they cannot be new1     
because we must not suppose that the    
,scriptural doctrine of man's salvation 
was not fully understood before these   
days--for instance1 in the days of      
primitive ,christianity4  ,as the       
objection on the ground of newness      
cannot be sustained1 the only course    
left to the objector is to examine the  
arguments1 for the purpose of           
ascertaining whether they are sound and 
strictly ,scriptural4  #aai  ,i think1  
however1 it is possible that ,scriptural
 doctrine1 as taught originally by      
prophets1 apostles1 and apostolic men1  
may have become so obscured and mixed up
 with human traditions and accretions1  
that bringing it again to light would   
appear like promulgating new doctrine4  
,this remark leads me to state on what  

authorities ,i have chiefly relied in   
the composition of this ,essay4  ,i may 
say at once that my views have been     
determined for the most part by long    
study of ,st4 ,paul's ,epistle to the   
,romans1 and the ,apocalypse of the     
,apostle ,john4  ,i was not1 however1   
able to accept ,st4 ,paul's ,epistle as 
it is translated in the ,authorized     
,version1 nor could ,i agree with any   
commentary upon it that had come before 
me4  ,for these reasons ,i published a  
revised ,translation1 with ,introduction
 and ,notes 7,deighton1 ,bell1  ,co41   
#ahga71 which may1 perhaps1 claim       
consideration1 if on no other ground1   
because it is the production of a mind  
not unacquainted with classical studies1
 but trained especially by mathematics  
and the pursuit of physical science for 
inquiring respecting the method and laws
 of divine operation4  ,i have stated in
 the preface to that work 7p4 x47 the   
particular bearing which1 as it seemed  
to me1 such studies have on the         

interpretation of ,st4 ,paul's ,epistle4
  ,under the influence of the same      
mental training1 ,i was induced long    
since to direct my attention towards the
 interpretation of the ,apocalypse1 and 
,i purpose #abj shortly1 if ,god be     
willing1 to publish the fruits of my    
researches4 ,any reader of this ,essay  
will perceive that it contains much     
which depends on views which ,i         
entertain respecting the general scheme 
and the symbolism of the ,apocalypse4   
,with respect to the interpretation of  
symbolical ,scripture1 ,i have not      
abstained from having recourse to books 
which1 although they are not included in
 the ,canon of ,scripture1 are specially
 adapted to reveal principles on which  
the prophetical and symbolical parts of 
,canonical ,scripture may be            
interpreted4  ,i refer to three books in
 particular1 the fourth ,book of        
,esdras1 the ,epistle of ,barnabas1 and 
the ,shepherd of ,hermas4  ,there is    
historic evidence that these books were 

largely made use of in the days of      
primitive ,christianity4  ,the first has
 obtained an honourable place in the    
,articles of the ,church of ,england1   
owing1 no doubt1 to the traditional     
influence which the ,church of ,rome    
still had at the time of the            
,reformation4  ,in the midst of much    
error and superstition pervading that   
,church1 she faithfully performed the   
part of keeper of the ancient sacred    
writings1 and to her we are indebted for
 the preservation for ecclesiastical use
 of that most instructive book1 although
 at the ,council of ,trent it was not   
admitted into the ,romish ,canon4  ,the 
other two books above mentioned were    
long regarded by the ,primitive ,church 
as being useful for instruction in      
doctrine1 and of #aba authority little  
less than that of ,scripture2 in        
attestation of which assertion it may be
 stated that the ,codex ,sinaiticus     
contains the whole of the ,epistle of   
,barnabas1 and a portion of the         

,shepherd of ,hermas1 although no other 
early ,christian writings are in the    
same manner associated with the         
,canonical ,books4  ,in drawing         
inferences from the above sources of    
information1 ,i have endeavoured to keep
 closely to the rules of induction which
 have conducted to such signal          
discoveries in ,natural ,philosophy1 and
 to refrain from accepting any inference
 which the ,scriptural data did not     
justify4  ,the modern advances in       
physical science1 which have shown in   
what path we must proceed in order to   
reach a knowledge of ,god's works1      
indicate1 it may be presumed1 that an   
analogous method is to be pursued in    
order to gain a knowledge of ,his word4 
,but it will1 perhaps1 be said1 that if 
the knowledge of what is revealed in    
,scripture be obtainable only by means  
such as those which have been           
exemplified in this ,essay1 the         
considerations that must be entered into
 are so remote from common apprehension1

 that but very few can be supposed to be
 endowed with capacity for understanding
 them4  ,this1 it must be admitted1 is  
actually the case1 and1 besides1 is in  
conformity with the arbitrament         
according to which ,god grants to an    
elected few gifts and graces which ,he  
withholds from the many4  ,yet it seems 
to be the will of ,god to vouchsafe at  
#abb certain times and places1 and among
 certain peoples1 a more than ordinary  
measure of knowledge2 and perhaps we    
shall not err in believing that the     
prophecy in the ,book of ,daniel1 ,many 
shall run to and fro1 and knowledge     
shall be increased 7xii4 #d71 is being  
fulfilled in our time and nation4 ,there
 is also a remarkable passage in the    
,apocalypse1 which seems to reveal that 
before the time of the end 7,dan4 xii4  
#d71 the gospel in its most             
comprehensive sense will be preached    
among all nations3 ,and ,i saw another  
angel flying in mid-heaven1 having the  
oeonian gospel i4e4 the gospel          

pertaining to the future age to preach  
to those that dwell upon the earth1 and 
to every nation and tribe and tongue and
 people1 saying with a loud voice1 ,fear
 ,god1 and give ,him glory because the  
hour of ,his judgment is come3 and      
worship ,him who made the heaven1 and   
the earth1 and the sea1 and fountains of
 waters 7,rev4 xiv4 #f1 #g74 ,i cannot  
forbear noticing the coincidence of the 
plain meaning of the words of this      
prophecy with the views advocated in    
this ,essay3 first1 in respect to       
calling the gospel oeonian and thus     
asserting its applicability to the      
future age2 next1 in its announcement of
 the gospel in connection with the      
advent of the hour of judgment2 and1    
lastly1 in the loud call the angel makes
 to the dwellers on earth to give glory 
and worship to the ,creator of heaven1  
earth1 sea1 and the fountains of waters4
  #abc  ,but the dulness of hearers and 
incapacity to understand the doctrine of
 ,scripture are not the only obstacles  

those will have to contend against who  
undertake to preach the oeonian gospel4 
,there are the interests and attractions
 of the present world1 which1 since the 
love of them is necessarily disturbed by
 the announcement that the world to come
 offers what is much more to be desired1
 operate1 sometimes it may be in a      
manner which is not suspected1 in       
hardening the heart against listening to
 and receiving that gospel4  ,i think   
that in this way only can it be         
accounted for that the passages of      
,scripture which unequivocally declare  
the salvation of all men are            
comparatively unattended to1 whilst     
belief is generally expressed in those  
supposed to be of opposite import4  ,i  
am apprehensive that on the same        
accounts the arguments by which ,i have 
endeavoured to show that the latter     
passages admit of being interpreted     
consistently with the others1 will      
receive little attention4  ,there       
exists1 moreover1 in the present day so 

long-standing and so general an         
inability to discern the inner and true 
sense of ,scripture1 the letter which   
killeth having been preferred to the    
spirit which maketh alive1 that it has  
become a matter of much difficulty to   
comprehend and explain the terms in     
which the gospel in its entirety is     
therein proclaimed1 and either to give1 
or to receive1 instruction which may    
conduce to an intelligent acceptance of 
it4  #abd ,in addition to which there   
prevails a tendency to rely on          
traditional and formal doctrine1 and to 
assign to it an authority co-ordinate   
with that of ,scripture1 although as    
having had its origin at times when     
primitive faith and knowledge had in    
great measure declined1 and the mystery 
of iniquity was already working1 it     
cannot but be mixed with a human element
 of untruth4  ,this tendency1 which     
appears to be attributable to a         
consciousness of inability to form an   
independent judgment of the truths of   

,scripture1 operates at present in      
creating a prejudice against all        
attempts to go beyond the boundaries by 
which ,scriptural knowledge is assumed  
to be circumscribed4  ,nevertheless1    
regarding it as a duty to employ the    
opportunities and the ability which ,god
 has given me in making such an attempt1
 ,i have endeavoured to place the       
doctrine of the salvation and           
immortality of all men on a ,scriptural 
basis1 and ,i have now only to ask for  
an unprejudiced consideration of the    
arguments ,i have adduced for that      
purpose4    #a ,see the notes to ,rom4  
v4 #ab-bj1 given in pp4 #cf-ch of my    
,translation of ,st4 ,paul's ,epistle to
 the ,romans 7,cambridge3 ,deighton and 
,co1 #ahga74  #b ,the treatise referred 
to is entitled ,de ,fatur1              
,bestauratione1 and the passage cited is
 very near the end of it4  ,this        
treatise is an appendix to another1 the 
title of which is ,de ,statu ,mortuorum 
et ,resurgentium4  #c ,so far this      

explanation of ,mark ix4 #dd is the same
 as that which ,i have given in a letter
 to the editor of the ,clerical         
,journal1 which is inserted in the      
number for ,june #e1 #ahfb 7p4 #ebf74   
#abe  ,,appendix4  ,i have allowed to   
stand in the ,essay 7pp4 #gf-ha7 the    
views ,i held at the time it was        
composed respecting the interpretation  
of ,matt4 xxv4 #df1 because ,i          
considered that these views1 although in
 certain respects they are inconsistent 
with those ,i maintain in this          
,appendix1 might contribute1 by         
comparison with the latter1 towards an  
understanding of the passage4  ,the     
interpretation which1 after long        
consideration1 ,i have finally adopted1 
was first published in two letters1     
contained under the head of             
,correspondence1 in the numbers of the  
,guardian for ,december #bg1 #ahgg1 and 
,january #af1 #ahgh4  ,with the view of 
offering some additional arguments in   
support of that interpretation1 and     

making it more generally intelligible1  
,i propose to begin with producing in   
extenso the two letters referred to4    
,,eternal ,,punishment4  ,sir1  ,after  
reading attentively the letters of your 
correspondents to which the sermon of   
,dr4 ,farrar has given occasion1 it     
appeared to me that some views in       
addition to those which have hitherto   
been proposed1 and in certain respects  
controverting them1 may be worthy of    
consideration4 ,i beg1 #abf therefore1  
to be allowed space for making the      
following remarks3--  ,we are taught in 
the ,scriptures that hereafter there    
will be a new constitution of the       
universe1 'new heavens and a new earth  
wherein dwelleth righteousness' 7#b     
,peter iii4 #ac71 and that in this      
perfect social state 'there shall be no 
more death1 neither sorrow1 nor crying1 
neither shall there be any more pain'   
7,rev4 xxi4 #d74  ,to reconcile this    
revelation1 so intelligible and so      
comprehensive1 with the meaning of      

passages which seem to say that the     
punishment of the wicked will be        
'endless1' presents a very great        
difficulty4  ,we are not at liberty in  
such cases to accept some parts of      
,scripture and reject others in order to
 get rid of the difficulty1 but must    
believe that the truth1 if it should be 
reached1 will establish the consistency 
of all1 and that seeming contradictions 
are only due to our ignorance4  ,i      
propose for consideration the following 
solution of the above-stated            
difficulty3--  ,jesus ,christ in his    
ministration on earth said1 in the      
course of giving instruction to his     
disciples 7,matt4 xxiv4 #c71 ',these on 
the left hand shall go into eternal     
punishment1 and the righteous into      
eternal life' 7,matt4 xxv4 #df74        
,considering that in all he said and did
 he had in view his ,father's purpose of
 making the spirits of men meet for     
immortality1 it may be asked1 ,in what  
way was such teaching contributory to   

this end8  ,may we not conclude from our
 ,lord's words1 apart from all other    
inferences1 that eternal life is        
necessarily preceded by righteousness1  
and eternal punishment is as necessarily
 consequent upon sin1 and that the      
knowledge of these divine decrees       
contributes to the formation of spirits 
for the life to come8  ,this inference  
might be accepted as abstractedly true2 
but then the question arises1 ,what is  
meant by duration as signified by the   
word 'eternal'8 ,it should be remarked  
that in the statement of the doctrine ,i
 have employed the word 'necessarily' in
 a sense that is not unusual1 and is    
generally thought to be intelligible4   
,but it is to be taken into account that
 no such use of the term occurs in      
,scripture1 where1 in fact1 it would be 
wholly #abg incongruous4  ,the reason of
 this is that the ,scriptures contain no
 abstract truths which are not          
expressed1 or expressible1 in terms     
understood from the facts and conditions

 of human experience4  ,this may        
especially be said of the discourses of 
our ,lord1 in consequence of which they 
are much misunderstood by the many who  
are incapable of discerning the         
spiritual through the literal1 who1 as  
he said1 'have eyes and see not1 and    
ears and hear not4'  ,assuming1         
therefore1 that there is truth in       
speaking of righteousness and life as   
being necessarily connected1 as also of 
sin and punishment as being in like     
manner connected1 we have to inquire in 
what way these abstract truths are      
expressed in the language of ,scripture4
  ,i venture to make answer that this is
 done by its recognition of a special   
faculty we are all conscious of         
possessing1 that of thinking and        
speaking of time 7and space also7 as    
indefinitely extended4  7,the           
mathematician knows that without the    
supposition1 whether as to greatness or 
smallness1 of ad libitum extent of space
 and time1 he is unable to conduct his  

reasoning47  ,on this principle         
,scripture speaks of duration through   
'ages1 and ages1' because by such       
emphatic reference to our capacity for  
thinking of unlimited duration1 the     
anterior necessity of certain abstract  
truths1 as especially the being and     
attributes of ,deity1 and the characters
 of divine judgment1 is expressed in    
terms drawn from common thought and     
experience4  ,but the omnipotent        
,creator1 who1 for purposes towards us1 
made time and space to be what we       
perceive them to be1 has also the power 
to change or unmake them4  ,if it were  
not so1 there would be a power above    
that of the ,creator1 which is          
impossible4  ,the difficulty concerning 
the duration of future punishment       
appears to be attributable to a         
preconception tacitly1 perhaps          
unconsciously1 entertained by most      
persons that time and space have an     
independent existence1 although the     
teaching of ,scripture is directly      

opposed to this view4  ,st4 ,paul speaks
 of 'height' and 'depth' as of things   
created 7,rom4 viii4 #ci72 ,st4 ,peter  
has1 ',one day is with the ,lord as a   
thousand years1 and a thousand years as 
one day' 7#b ,epist4 iii4 #h72 and in   
#abh ,rev4 x4 #f it is expressly said   
that when the scheme of redemption is   
finished 'time shall be no more4'  ,the 
foregoing argument suffices1 ,i think1  
to show that 'endless' and eternal are  
not convertible terms1 for the special  
reason that the latter is significant of
 time as being derived from oetas1      
whereas the other has per se no         
necessary relation to time4  7,for the  
same etymological reason ,i consider    
'eternal' to be preferable to           
'ever-lasting4'7  ,i cannot forbear     
adverting here to a serious             
misstatement1 as it seems to me1 in ,mr4
 ,churton's letter in the ,guardian of  
,december #ab 7p4 #agad74  ,he says that
 the teaching of ,holy ,scripture as to 
the matter of duration1 is precisely the

 same with respect to eternal life and  
eternal death1 having apparently        
overlooked the remarkable expression in 
,heb4 vii4 #af1 'indissoluble life' 7zs 
akatalytou71 in which endlessness is    
signified by an epithet not explicitly  
indicative of time4  ,no such epithet is
 applied in ,scripture to future        
punishment4  ,this difference is of     
great importance when taken with        
reference to the declaration in         
,scripture that time itself has an end4 
,it would certainly appear that the     
apostle ,paul did not teach that the    
future punishment of the wicked will be 
endless2 otherwise1 how could he have   
written1 ',god is the ,saviour of all   
men1 specially of those that believe'   
7#a ,tim4 iv4 #aj78  ,is not this to    
assert that all are saved in the same   
sense that some who believe are saved1  
although there may be difference as to  
the order or mode of the salvation8  ,we
 know that in the present age faith     
avails to save if it rests on the       

assurance given by the suffering and    
death of ,jesus ,christ that by passing 
through the same gate of suffering we   
are prepared to enter into life2 for    
such faith yields the fruit of patience 
and righteousness4  ,but in the age to  
come there is neither faith1 nor        
repentance1 nor probation1 but 'a       
certain fearful looking for of judgment 
and fiery indignation' 7,heb4 x4 #bg74  
,the appointed ,judge is the ,son of    
man1 who1 having suffered an unjust and 
painful death at the hands of sinful    
men1 is entitled to execute the         
vengeance on sinners4 ,all men are      
judged2 but the elect1 #abi who have    
been sealed by faith and good works1    
escape condemnation1 and are those that 
are 'specially' saved4  ,the rest are   
condemned to undergo the second death4  
,this is that 'threefold woe' and 'great
 tribulation' so plainly foretold in    
,scripture4  ,it was by these 'terrors  
of the ,lord' that ,st4 ,paul sought to 
'persuade' men1 and not1 as it would    

seem1 by saying that the misery will be 
without end4  ,as matter of experience1 
the preaching of this hopeless destiny  
does not deter from sin1 but only makes 
sad tender spirits whom ,god has not    
made sad4  ,why should we not rather    
believe that the purpose of avenging    
justice is fulfilled when that great and
 final tribulation 7,mark xiii4 #ai7 has
 availed1 in virtue of the suffering    
whereby the ,son of ,god 'consecrated'  
the way to life1 for the purification   
and salvation of the condemned1 seeing  
that even saints and martyrs have need  
to be purified by suffering 7see ,dan4  
xii4 #aj78 ,this view reconciles all    
apparent contradictions1 and accords    
with the gospel declared in ,rev4 xxi4  
,in making the foregoing statements ,i  
have necessarily tried to be brief2 but 
,i hope1 ere long1 to be able to publish
 a justification of them by arguments   
drawn at greater length from ,scripture4
  ,cambridge1 ,december #ba1 #ahgg4     
,,eternal ,,life4  ,after the           

publication of my letter in the         
,guardian of ,december #bg 7p4 #aghf71  
,i received from various quarters       
interrogations and arguments1 which led 
me to see that there was an omission in 
one part of my reasoning1 by supplying  
which the whole of the argument might be
 made much more complete4  ,in          
particular1 it was maintained by my     
correspondents1 ,i admit quite          
logically1 that if eternal punishment in
 ,matt4 xxv4 #d3f could be taken to mean
 punishment which has an end1 by parity 
of reasoning 'eternal life' must there  
mean life which has an end4  ,as ,i find
 that the same argument has been adduced
 in the correspondence of the ,guardian1
 ,i hope ,i may #acj be allowed1        
notwithstanding the length to which the 
discussion of the subject has gone1 the 
opportunity of a supplementary letter   
for showing how1 by rectifying the      
above-mentioned defect1 the views ,i    
have proposed meet this difficulty4  ,in
 the ,scriptures definite mention is    

made of only two ages1 the present age  
and the future age1 or1 in other words1 
'this world and the world to come'      
7,matt4 xii4 #cb74  ,the plural ages    
7aines7 and 'ages of ages' are          
expressions to which we can by no mental
 effort attach a definite signification1
 and consequently1 as ,i endeavoured to 
show in my former letter1 they admit of 
various abstract applications4  ,as in  
the present age1 so in the age to come1 
there is a succession of events which   
take place under conditions of time4    
,these events have received             
comparatively but small attention in the
 theology of the present day1 apparently
 because it is not generally seen that  
they are spoken of much more largely by 
the prophets of the ,old ,testament than
 in the ,new ,testament1 in which it is 
assumed that the old prophets are       
understood2 and again1 because the      
epitome given in the ,book of           
,revelation 7see ,rev4 x4 #g7 of the    
communications vouchsafed to the        

prophets is expressed in symbols which  
we find it hard to interpret4 ,there    
are1 however1 passages in the ,new      
,testament which expressly make known   
the relation of deeds and events of the 
present age to those of the age to come2
 as especially our ,lord's discourse 'as
 he sat on the ,mount of ,olives1' and  
the apostles ',peter and ,james and     
,john and ,andrew' asked ,him privately 
to tell them what would be the sign of  
his coming1 and of the end of the world 
7ts synteleias tou ainos74 ,there is    
also that remarkable passage in which   
,st4 ,matthew records that ,jesus said  
to ,peter1 ',ye who have followed me1 in
 the regeneration when the ,son of man  
shall sit on the throne of his glory1 ye
 also shall sit on twelve thrones1      
judging the twelve tribes of ,israel4'  
,the number 'twelve' in ,scripture      
symbolism always signifies 'election2'  
the judges may be presumed to be of the 
order of prophets and apostles--the     
elect of the elect--and the twelve      

tribes of ,israel the whole number of   
the elect 7see ,rev4 vii4 #d-h74  ,now1 
these #aca twelve times twelve thousand1
 symbolizing the complete number of the 
redeemed of every age and nation1 are   
'the firstfruits unto ,god and to the   
,lamb1' and being made perfect by       
suffering and judgment1 farther on in   
the events of that age 'follow the ,lamb
 whithersoever he goeth1' and together  
with him execute the final judgment on  
the whole world 7,rev4 xix4 #ad71       
inclusive even of the judgment on ,satan
 and his angels4  ,this doctrine seems  
to have been generally taught in the    
days of the apostles1 inasmuch as ,st4  
,paul writes to the ,corinthians 7#a    
,epist4 vi4 #b1 #c71 ',know ye not that 
the saints shall judge the world8'      
',know ye not that we shall judge       
angels8'  ,even in the ,psalms we read1 
',this honour have all ,his saints' 7see
 ,psalm cxlix4 #f-i74  ,on these        
premises1 it seems to me1 the following 
argument may be founded relative to the 

interpretation of ,matt4 xxv4 #df4  ,in 
that chapter the separation between the 
sheep and the goats is spoken of as     
initiatory to the general judgment1 and 
the chapter closes with an exposition of
 the principles on which the judgment is
 conducted as regards both the one class
 and the other4  ,the details and the   
processes of the judgment1 together with
 its results1 are to be sought for in   
the writings of the prophets and in the 
,book of ,revelation4  ,now1 when       
account is taken of all events of that  
future life1 it may be said1 ,i think1  
with truth1 that the righteous who live 
and act in it throughout1 when that life
 begins enter into 'eternal life1' the  
word 'eternal' being applicable because 
that age has a time-limit4  ,this       
eternal life1 the mention of which was  
omitted in the former letter1 merges    
into endless1 or indissoluble1 life1    
when time is no more1 and words         
expressive of time cease to have        
application4  ,in an analogous manner   

the unrighteous may be said to go into  
'eternal punishment' when they enter    
upon the experience of the future age1  
the limit of the effects of the judgment
 and punishment which they are doomed to
 undergo being a 'second death4'        
,however great and terrible may be the  
woe and tribulation attendant on that   
event1 we know as matter of experience  
of life at present1 that death1 of      
itself1 is but a passage into another   
state of existence4  ,we have1 #acb     
therefore1 no right to affirm that after
 the effects of judgment and punishment 
are accomplished1 the second death is   
not a transition into that state of     
things in the new heavens and new earth 
which is described in ,rev4 xxi4        
,rather1 may we not conclude that       
eternal life and eternal punishment     
terminate alike with the end of time1   
and that in the consummation of all     
things both are merged in indissoluble  
life1 that ,god may be all in all8      
,this conclusion appears to meet the    

difficulty stated at the beginning of   
this letter4  ,i take this opportunity  
for expressing my approval of the       
arrangement of the ,new ,lectionary1 by 
which chapters of the ,book of          
,revelation are now read more frequently
 than formerly before the people1 this  
portion of ,scripture being             
indispensable for communicating to them 
the doctrine of ,jesus ,christ in all   
its integrity4  ,cambridge1 ,january    
#ab1ahgh4   ,the difficulty experienced 
in the present day of rightly           
apprehending the doctrine taught by our 
,lord in ,matt4 xxv4 #df1 and in like   
passages1 arises1 according to the      
arguments contained in the ,essay and in
 the foregoing letters1 from the little 
attention that is paid in the ,christian
 doctrine now generally accepted to what
 the ,scriptures reveal respecting the  
age to come 7ain ho melln7 as           
distinguished from the present age 7ain 
outos1 ain ho parn74  ,the designation  
age applied in common to both1 indicates

 that each has a beginning and an       
ending4  ,the future age begins at the  
termination of the present age1 the     
separation between them being the epoch 
of a resurrection of the dead--not1     
however1 of all the dead1 but a         
resurrection of the just1 that is1 of   
those who have been prepared and sealed 
by faith1 and suffering1 and good works1
 in the present life1 for immediate     
entrance into a new state of life4  ,it 
is said of these that they cannot #acc  
die any more1 and are the children of   
,god1 being the children of the         
resurrection 7,luke xx4 #cf74  ,these   
are they who have part in the first     
resurrection1 of whom it is further said
 that they lived and reigned with       
,christ a thousand years1 whereas of the
 rest of the dead it is said that they  
lived not till the thousand years were  
finished 7see ,rev4 xx4 #d1 #f74  ,it is
 plain1 therefore1 that there will be a 
time of separation of the one class from
 the other--the time of threshing1 when 

the tares are separated from the wheat2 
and that whilst the elect at that time  
enter into the oeonian life 7that is1   
the life of the age to come71 the rest  
of the dead when they live again enter  
into a state in which they undergo      
oeonian punishment 7that is1 punishment 
that pertains to the age to come71      
ending eventually in the second death1  
which1 however1 in common with all      
divine punishment1 is inflicted for     
producing a certain effect foreordained 
in the counsels of the ,almighty4       
7,respecting this effect1 see what ,i   
have said in the ,essay and at the end  
of the first of the foregoing letters47 
,that the words of the passage in ,st4  
,matthew might be understood1 at least  
by the disciples to whom they were      
addressed1 in the sense above indicated1
 may be inferred from the knowledge of  
the religious ,jews of that time        
respecting the events of the future age1
 as conveyed to them by the writings of 
the prophets of the ,old ,testament1    

with which they were familiar4  ,in     
proof of the general diffusion of such  
knowledge we may cite the response of   
,martha to the ,lord respecting the     
resurrection of ,lazarus1 ,i know that  
he shall rise again at the resurrection 
in the last day 7,john xi4 #bd71 and the
 common belief of a resurrection of the 
dead entertained by the numerous sect of
 the ,pharisees1 as well as the         
particular character of the unbelief of 
the smaller body of ,sadducees 7see     
,acts #acd xxiii4 #h1 where it is stated
 that the ,sadducees say that there is  
no resurrection1 neither angel1 nor     
spirit3 but the ,pharisees confess      
both74  ,it is hard to perceive         
etymologically how the word aiuios could
 have received the meaning ever-lasting4
 ,there is1 in fact1 a very remarkable  
passage of the ,apocalypse in which that
 meaning is quite excluded3 ,and ,i saw 
another angel fly in the midst of       
heaven1 having the gospel of the age to 
come to preach 7euaggelion ainion       

euaggelisai7 unto them that dwell on the
 earth1 and to every nation1 and        
kindred1 and tongue1 and people1 saying 
with a loud voice1 ,fear ,god1 and give 
glory to ,him2 for the hour of ,his     
judgment is come3 and worship ,him that 
made heaven1 and earth1 and the sea1 and
 the fountains of waters 7,rev4 xiv4 #f1
 #g74  ,it is evident that if ainion    
euaggelion here meant an everlasting    
gospel1 the event which the good news is
 intended to announce would never come4 
,it may1 perhaps1 be asserted that this 
passage of the ,apocalypse refers to a  
gospel announcement taking place at the 
present time1 considering that a        
distinctive feature of this age is a    
large increase of the knowledge of the  
facts and laws of nature1 and that      
possibly1 contemporaneously with such   
knowledge1 ,god may vouchsafe a fuller  
understanding of the ,book of           
,revelation1 and a discernment of the   
oeonian gospel it proclaims 7compare    
,dan4 xii4 #c1 #d74  ,that the true     

interpretation of the ,apocalypse will  
eventually be reached is implied by the 
words1 ,seal not the sayings of the     
prophecy of this book 7,rev4 xxii4 #aj74
  ,on reconsidering the arguments of the
 ,essay it occurred to me that it would 
be proper to take notice in the         
,appendix of one other subject4 ,in     
pages #i1 #ae1 and #fc the doctrine that
 immortality is dependent on a state of 
perfected righteousness is regarded as  
self-evident4  ,i #ace now think that   
the use of that term is objectionable1  
inasmuch as1 according to the title of  
the ,essay1 every such statement ought  
to rest wholly on ,scriptural ground4   
,i propose1 therefore1 to adduce here   
passages of ,scripture which indicate an
 intimate relation between righteousness
 and life4  ,out of many texts which    
might be cited for this purpose1 ,i have
 selected two1 as follows4  ,first1 when
 under the law1 ,moses said to the      
,israelites1 ,i have set before you life
 and death3 choose life1 they must have 

understood his words as signifying that 
on condition of submission to the will  
of ,god and obedience to ,his righteous 
laws1 they might look forward in faith  
to the enjoyment of the future          
covenanted life4  7,see what is said on 
this text in p4 #bh47 ,again1 the same  
dependence of life on righteousness     
forms an essential part of the ,gospel  
of ,jesus ,christ1 although taught in a 
different manner4  ,st4 ,paul1 for      
instance1 has given in ,rom4 v4 #ah1 the
 following summary of ,christian        
doctrine4  ,therefore as through one    
transgression 7di henos paraptmatos71   
unto all men1 unto condemnation 7eis    
katakrima71 so through one righteousness
 7di henos dikaimatos1 i4e4 the         
obedience unto death of ,jesus ,christ71
 unto all men1 unto life-justification  
7eis dikaisin zs71 where1 it should be  
noticed1 zs is not a dependent genitive1
 but1 as in many instances in ,new      
,testament ,greek1 a genitive of        
quality4  ,thus this text declares that 

the justification of all men1 which is  
their being eventually made righteous   
through the operation of the ,son of    
,god1 has the quality of conferring     
life4      ,transcriber's notes3  ,this 
book contains many fragments of ,greek1 
so many that the convention of using    
,greek3444 to indicate transliterated   
,greek passages was abandoned in favor  
of using underscores to indicate ,greek 
material4 ,transliteration was done     
according to the ,project ,gutenberg    
,greek ,how-,to guidelines4             
,underscores are also used to indicate  
italicized words1 but in all cases such 
words are ,english words4  ,the sequence
 oe is used to indicate the ,unicode    
oe-ligature character4