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,transcriber's ,note3    ,this version  
of the text cannot represent certain    
typographical effects4  ,italics are    
delimited with the #8' character as     
italic4    ,footnotes have been moved to
 follow the paragraphs in which they are
  referenced4    ,minor errors1         
attributable to the printer1 have been  
corrected4 ,please  see the             
transcriber's note at the end of this   
text for details regarding  the handling
 of any textual issues encountered      
during its preparation4                 
,,the                                   
,,state ,,of ,,the ,,dead               
,,and ,,the                             
,,destiny ,,of ,,the ,,wicked4          
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,,by ,,uriah ,,smith4                   
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,,steam ,,press            ,,of ,,the   
,,seventh-,,day ,,adventist ,,publishing

 ,,association1                         
,,battle ,,creek1 ,,mich43              
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#ahgc4                                  
,,preface4                              
----------      ,questions of such      
absorbing interest to the human race as 
8,the ,state of  the ,dead10 and 8,the  
,destiny of the ,wicked10 should command
 the candid  attention of all serious   
and thoughtful men4 ,the ,bible alone   
can answer  the inquiries of the human  
mind on these important subjects2 and if
 the  ,bible is the full and complete   
revelation which it claims to be1 we    
must  believe that it has answered them4
 ,what that answer is1 the following    
pages undertake to show4    ,on the     
questions here discussed there is at the
 present time a  daily-increasing       
agitation in the theological world4 ,the
 frequency with  which these topics come
 to the surface in the religious papers 
of the  land1 is evidence of this4 ,not 
only in this country1 but in ,england   

and  ,germany1 the views of ,bible      
students on these points are in a state 
of  transition4 ,the doctrine that there
 is no eternal life out of ,christ1  and
 that consequently the punishment of the
 wicked is not to be eternal  misery1 is
 now able to present an array of        
adherents so strong in  numbers1 so     
cultivated in intellect1 and so correct 
at heart1 that many  of its opponents   
are changing their base of operations   
toward it1 and  taking steps looking not
 only to a toleration of its existence1 
but to a  compromise with its claims4   
,in adding another book to the many     
which have been written on this         
subject1 the object has been to give in 
a concise manner a more general  view of
 the teaching of the word of ,god1 the  
ultimate source of  authority1 on this  
question1 than has heretofore been      
presented4 ,a  chapter on the ,claims of
 ,philosophy is appended to the         
,biblical  argument1 more to answer the 
queries of those who attach importance  

to  such considerations1 than because   
they are entitled to any real weight  in
 the determination of this controversy4 
,the interest that has of late years    
arisen on the subject of the state  of  
the dead1 is timely4 ,spiritualism1 with
 its foul embrace and  pestilential     
breath1 is seeking to spread its        
pollutions over all the  land2 and it   
appeals to the popular views of the     
condition of man in  death as a         
foundation for its claims4 ,the teaching
 of the ,bible on this  point is the    
most effectual antidote to that         
unhallowed delusion4 ,before  the true  
light on the intermediate state1 and the
 destiny of the wicked1  not only       
spiritualism with its foul brood flees  
away1 but purgatory1  saint worship1    
universalism1 and a host of other errors
 all go down4    ,in this period of     
agitation and transition1 let no man    
blindly commit  himself to predetermined
 views1 but hold himself ready to follow
 truth  always and everywhere4 ,let him 

hold his sympathies entirely at its     
disposal4 ,this is the course of safety2
 for truth has angels1 ,christ and  ,god
 upon its side2 and though it had but   
one adherent on the earth1 it  would    
triumph all the same4 ,so while truth   
can receive no detriment from  the      
combined opposition of all the world1   
its adherents1 few in number  though    
they may be1 will secure in the end an  
everlasting gain4                       
,u4 ,s4    ,,battle ,,creek1 ,may #b1   
#ahgc4                                  
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,,man',s ,,nature ,,and ,,destiny4      
--------------                          
,,chapter ,i4                           
,,primary ,,questions4      ,gradually  
the mind awakes to the mystery of life4 
,excepting only the  first pair1 every  
adult member of the human race has come 
up through the  helplessness of infancy 
and the limited acquirements of         
childhood4 ,all  have reached their full

 capacity to think and do1 only by the  
slow  development of their mental and   
physical powers4 ,without either counsel
  or co-operation of our own1 we find   
ourselves on the plane of human         
existence1 subject to all the conditions
 of the race1 and hastening  forward to 
its destiny1 whatever it may be4    ,a  
retinue of mysterious inquiries throng  
our steps4 ,whence came this  order of  
things8 ,who ordained this arrangement8 
,for what purpose are we  here8 ,what is
 our nature8 ,what are our obligations8 
,and whither are we  bound8 ,life1 what 
a mystery6 ,having commenced1 will it   
ever end8 ,once we  did not exist2 are  
we destined to that condition again8    
,death we see  everywhere around us4    
,its victims are silent1 cold1 and      
still4 ,they give  no outward evidence  
of retaining any of those faculties1    
mental1  emotional1 or physical1 which  
distinguished them when living4 ,is     
death  the end of all these8 ,and is    
death the extinction of the race8 ,these

 are  questions which have ever excited 
in the human mind an intensity of       
thought1 and a strength of feeling1     
which no other subjects can produce4    
,to these questions1 so well-defined1 so
 definite in their demands1 and  of such
 all-absorbing interest1 where shall we 
look for an answer8 ,have  we any means 
within our reach by which to solve these
 problems8 ,we look  abroad upon the    
earth and admire its multiplied forms of
 life and  beauty2 we mark the revolving
 seasons and the uniform and beneficent 
operations of nature2 we look to the    
heavenly bodies and behold their  glory1
 and the regularity of their mighty     
motions--do these answer our  questions8
 ,they tell us something1 but not all4  
,they tell us of the  great ,creator and
 upholder of all things2 for1 as the    
apostle says1 8,the  invisible things of
 him from the creation of the world are 
clearly seen1  being understood by the  
things that are made1 even his eternal  
power and  ,godhead40 ,they tell us upon

 whom our existence depends and to whom 
we  are amenable4    ,but this only     
intensifies our anxiety a thousand fold4
 ,for now we want  to know upon what    
conditions his favor is suspended4 ,what
 must we do to  meet his requirements8  
,how may we secure his approbation8 ,he 
surely is a  being who will reward      
virtue and punish sin4 ,sometime our    
deeds must be  compared with his        
requirements1 and sentence be rendered  
in accordance  therewith4 ,how will this
 affect our future existence8 ,deriving 
it from  him1 does he suspend its       
continuance on our obedience8 or has he 
made us  self-existent beings1 so that  
we must live forever1 if not in his     
favor1  then the conscious recipients of
 his wrath8    ,with what intense       
anxiety the mind turns to the future4   
,what is to be  the issue of this       
mysterious problem of life8 ,who can    
tell8 ,nature is  silent4 ,we appeal to 
those who are entering the dark valley4 
,but who can  reveal the mysteries of   

those hidden regions till he has        
explored them8  and the 8curtain of the 
tent into which they enter1 never       
outward  swings40 ,sternly the grave    
closes its heavy portals against every  
attempt to catch a glimpse of the       
unknown beyond4 ,science proves itself  
a fool on this momentous question4 ,the 
imagination breaks down2 and the  human 
mind1 unaided1 sinks into a melancholy1 
but well-grounded1  despair4    ,god    
must tell us1 or we can never know what 
lies beyond this state of  existence1   
till we experience it for ourselves4 ,he
 who has placed us  here1 must himself  
make known to us his purposes and his   
will1 or we are  forever in the dark4   
,of this1 all reverent and thoughtful   
minds are well  assured4    ,professor  
,stuart1 in his 8,exegetical ,essays on 
,several ,words ,relating to  ,future   
,punishment10 says3--    8,the light of 
nature can never scatter the darkness in
 question4 ,this  light has never yet   
sufficed to make the question clear to  

any portion  of our benighted race1     
whether the soul is immortal4 ,cicero1  
incomparably the most able defender of  
the soul's immortality of which  the    
heathen world can yet boast1 very       
ingenuously confesses that1 after  all  
the arguments which he had adduced in   
order to confirm the doctrine  in       
question1 it so fell out that his mind  
was satisfied of it only when  directly 
employed in contemplating the arguments 
adduced in its favor4  ,at all other    
times he fell unconsciously into a state
 of doubt and  darkness4 ,it is         
notorious1 also1 that ,socrates1 the    
next most able  advocate1 among the     
heathen1 of the same doctrine1 has      
adduced arguments  to establish the     
never-ceasing existence of the soul     
which will not bear  the test of        
examination4 ,if there be any           
satisfactory light1 then1 on  the       
momentous question of a future state1 it
 must be sought from the  word of ,god40
    ,h4 ,h4 ,dobney1 ,baptist minister1 

of ,england 7,future ,punishment1 p4    
#ajg71  says3--    8,reason cannot prove
 man to be immortal4 ,we may devoutly   
enter the  temple of nature1 we may     
reverently tread her emerald floor1 and 
gaze on  her blue1 #8star-pictured      
ceiling1' but to our anxious inquiry1   
though  proposed with heart-breaking    
intensity1 the oracle is dumb1 or like  
those of ,delphi and ,dodona1 mutters   
only an ambitious reply that leaves  us 
in utter bewilderment40    ,and what    
information have they been able to give 
us1 who have either  been ignorant of   
divine revelation1 or1 having the light1
 have turned  their backs upon it8      
,listen to a little of what they have   
told us1 which  sufficiently indicates  
the character of the knowledge they     
possessed4    ,socrates1 when about to  
drink the fatal hemlock1 said3--    8,i 
am going out of the world1 and you are  
to continue in it2 but which  of us has 
the better part1 is a secret to every   
one but ,god40    ,cicero1 after        

recounting the various opinions of      
philosophers on this  subject1 levels   
all their systems to the ground by this 
ingenuous  confession3--    8,which of  
these is true1 ,god alone knows1 and    
which is the most  probable1 is a very  
great question40    ,seneca1 reviewing  
the arguments of the ancients on this   
subject1 said3--    8,immortality1      
however desirable1 was rather promised  
than proved by  these great men40       
,and the skeptic ,hobbs1 when death was 
forcing him from this state of          
existence1 could only exclaim1 with     
dread uncertainty1 8,i am taking a  leap
 in the dark60--dying words not         
calculated to inspire any great  degree 
of comfort and assurance in the hearts  
of those who are inclined  to follow in 
his steps4    ,with a full sense of our 
need1 we turn1 then1 to the revelation  
which  ,god has given us in his word4   
,will this answer our inquiries8 ,it is 
not  a revelation if it does not2 for   
this must be the very object of a       

revelation4 ,logicians tell us that     
there is 8an antecedent probability  in 
favor of a divine revelation1 arising   
from the nature of the ,deity  and the  
moral condition of man40 ,on the same   
ground1 there must be an  equal         
probability that1 if we are immortal1   
never-dying beings1 that  revelation    
will plainly tell us so4    ,to the     
,bible alone1 we look for correct views 
on the important subjects  of the       
character of ,god1 the nature of life   
and death1 the resurrection1  ,heaven1  
and hell4 ,but our views upon all these1
 must be1 to a great  extent1 governed  
by our views of the nature and destiny  
of man4 ,on this  subject1 therefore1   
the teachings of the ,bible must1 of    
consistency1 be  sufficiently clear and 
full4    ,prominent upon the pages of   
inspiration1 we see pointed out the     
great  distinction which ,god has put   
between right and wrong1 the rewards he 
has promised to virtue1 and the         
punishment he has threatened against    

sin2 we find it revealed that but few1  
comparatively1 will be saved1  while the
 great majority of our race will be     
lost2 and as the means by  which the    
perdition of ungodly men is             
accomplished1 we find described in      
fearfully ominous terms1 a lake of fire 
burning with brimstone1 intense  and    
unquenchable4    ,how these facts       
intensify the importance of the         
question1 ,are all men  immortal8 ,are  
these wicked immortal8 ,is their portion
 an eternity of  incomprehensible1      
conscious torture1 and unutterable woe8 
,have they in  their nature a principle 
so tenacious of life that the severest  
implements of destruction with which the
 ,almighty can assail it1 an  eternity  
of his intensest devouring fire can make
 no inroads upon its  inviolate         
vitality8 ,fearful questions6--questions
 in reference to which  it cannot be    
that the word of ,god will leave us in  
darkness1 or perplex  us with doubt1 or 
deceive us with falsehood4    ,in       

commending the reader to the word of    
,god on this great theme1 it is         
unnecessary to suggest to any candid    
mind the spirit in which we should      
present our inquiries4 ,prejudice or    
passion should not come within the      
sacred precincts of such an             
investigation4 ,if ,god has plainly     
revealed  that all the finally          
impenitent of our race are doomed to an 
eternity of  conscious misery1 we must  
accept that fact1 however hard it may be
 to  find any correspondence between the
 magnitude of the guilt and the         
infinitude of the punishment1 and       
however hard it may be to reconcile     
such treatment with the character of a  
,god who has declared himself to  be    
8,,love40 ,if1 on the other hand1 the   
record shows that ,god's government  can
 be vindicated1 sin meet its just       
deserts1 and at the same time such      
disposition be finally made of the lost1
 as to relieve the universe from  the   
horrid spectacle of a hell forever      

burning1 filled with sensitive  beings1 
frenzied with fire and flame1 and       
blaspheming in their  ever-strengthening
 agony--can any one be the less ready to
 accept this  fact1 or hesitate1 on this
 account1 to join in the ascription1    
8,great  and marvelous are thy works1   
,lord ,god ,almighty2 just and true are 
thy  ways1 thou ,king of saints08       
,,chapter ,,ii4                         
,,immortal ,,and ,,immortality4      ,in
 turning to the ,bible1 our only source 
of information on this  question1 to    
learn whether or not man is immortal1   
the first and most  natural step in the 
inquiry is to ascertain what use the    
,bible makes of  the terms 8immortal0   
and 8immortality40 ,how frequently does 
it use them8  ,to whom does it apply    
them8 ,of whom does it make immortality 
an  attribute8 ,does it affirm it of man
 or any part of him8    ,should we1     
without opening the ,bible1 endeavor to 
form an opinion of its  teachings from  
the current phraseology of modern       

theology1 we should  conclude it to be  
full of declarations in the most        
explicit terms that  man is in          
possession of an immortal soul and      
deathless spirit2 for the  popular      
religious literature of to-day1 which   
claims to be a true  reflection of the  
declarations of ,god's word1 is full of 
these  expressions4 ,glibly they fall   
from the lips of the religious teacher4 
,broadcast they go forth from the       
religious press4 ,into orthodox sermons 
and prayers they enter as essential     
elements4 ,they are appealed to as  the 
all-prolific source of comfort and      
consolation in case of those who  mourn 
the loss of friends by death4 ,we are   
told that they are not dead2  for 8there
 is no death2 what seems so is          
transition20 they have only  changed to 
another state of being1 only gone       
before2 for the soul is  immortal1 the  
spirit never dying2 and it cannot for a 
moment cease its  conscious existence4  
,this is all right provided the ,bible  

warrants such declarations4 ,but it  is 
far from safe to conclude without       
examination that the ,bible does        
warrant them2 for whoever has read      
church history knows that it is  little 
more than a record of the unceasing     
attempts of the great enemy  of all     
truth to corrupt the practices of the   
professors of ,christianity1  and to    
pervert and obscure the simple teachings
 of ,god's word with the  absurdities   
and mysticisms of heathen mythology4 ,it
 has been only by the  utmost vigilance 
that any ,christian institution has been
 preserved1 or  any ,christian doctrine 
saved1 free from some of the corruptions
 of the  great systems of false religion
 which have always held by far the      
greater portion of our race in their    
chains of darkness and  superstition4   
,and if we arraign the creeds of the six
 hundred ,protestant  sects1 as         
containing many unscriptural dogmas1 it 
is only what every one  of them does1 in
 reference to the other five hundred and

 ninety-nine4    ,to the law1 then1 and 
to the testimony4 ,what say the         
,scriptures on the  subject of          
immortality8    ,,fact #a4 ,the terms   
8immortal0 and 8immortality0 are not    
found in the ,old  ,testament1 either in
 our ,english version or in the original
 ,hebrew4  ,there is1 however1 one      
expression1 in ,gen4 #c3d1 which is1    
perhaps1  equivalent in meaning1 and was
 spoken in reference to the human race2 
namely1 8,thou shalt not surely die40   
,but unfortunately for believers in     
natural immortality1 this declaration   
came from one whom no person would  like
 to acknowledge as the author of his    
creed4 ,it is what the devil  said to   
,eve1 the terrible deception by means of
 which he accomplished  her fall1 and so
 8brought death into the world and all  
our woe40 ,but  does not the ,new       
,testament supply this seemingly        
unpardonable omission  of the ,old1 by  
many times affirming that all men have  
immortality8    ,remembering the many   

times you have heard and read from      
,biblical  expositors that you were in  
possession of an immortal soul1 how many
  times do you think that declaration is
 made in the ,new ,testament8 ,one      
hundred times8 ,fifty8 ,thirty8 ,twenty8
 ,ten8 ,no4 ,five8 ,no4 ,twice8 ,no4    
,,once8 ,,no6 ,does not the ,new        
,testament then apply the term immortal 
to  anything8 ,yes2 and this brings us  
to    ,,fact #b4 ,the term immortal is  
used but once in the ,new ,testament1 in
 the  ,english version1 and is then     
applied to ,god4 ,the following is the  
passage3 #a ,tim4 #a3ag3 8,now unto the 
,king eternal1 immortal1 invisible1  the
 only wise ,god1 be honor and glory     
forever and ever4 ,amen40    ,the       
original word1 however1  7aphthartos7   
from which immortal  is here translated1
 occurs in six other instances in the   
,new ,testament1  in every one of which 
it is rendered incorruptible4 ,the word 
is defined  by ,greenfield1             
8,incorruptible1 immortal1 imperishable1

 undying1  enduring40    ,it is used1   
first1 to describe ,god1 in ,rom4 #a3bc1
 8,and changed the glory  of the        
uncorruptible ,god into an image made   
like to corruptible man1  and to birds1 
and four-footed beasts1 and creeping    
things40    ,it is used in #a ,cor4     
#i3be1 to describe the heavenly crown of
 the  overcomer3 8,and every man that   
striveth for the mastery is temperate in
  all things4 ,now they do it to obtain 
a corruptible crown1 but we an          
incorruptible40    ,it is used in #a    
,cor4 #ae3eb1 to describe the immortal  
bodies of the  redeemed3 8,in a moment1 
in the twinkling of an eye1 at the last 
trump2  for the trumpet shall sound1 and
 the dead shall be raised               
incorruptible1 and we shall be changed40
    ,it is used in #a ,tim4 #a3ag1 to   
describe ,god as already quoted4    ,it 
is used in #a ,pet4 #a3d1 to describe   
the inheritance reserved in ,heaven  for
 the overcomer3 8,to an inheritance     
incorruptible and undefiled1  that      

fadeth not away1 reserved in ,heaven for
 you40    ,it is used in #a ,pet4 #a3bc1
 to describe the principle by which     
regeneration is wrought in us3 8,being  
born again1 not of corruptible  seed1   
but of incorruptible1 by the word of    
,god1 which liveth and  abideth         
forever40    ,it is used in #a ,pet4    
#c3d1 to describe the heavenly adorning 
which we are  to labor to secure3 8,but 
let it be the hidden man of the heart1  
in that  which is not corruptible1 even 
the ornament of a meek and quiet        
spirit1 which is in the sight of ,god of
 great price40    ,and these are all the
 instances of its use4 ,in no one of    
them is it  applied to man or any part  
of him1 as a natural possession4 ,but   
does not  the last text affirm that man 
is in possession of a deathless spirit8 
,the words 8incorruptible0 and 8spirit0 
both occur1 it is true1 in the  same    
verse2 but they do not stand together1  
another noun and its  adjectives coming 
in between them2 they are not in the    

same case1  incorruptible being in the  
dative1 and spirit1 in the genitive2    
they are  not of the same gender1       
incorruptible being masculine or        
feminine1 and  spirit1 neuter4 ,what is 
it which is in the sight of ,god of     
great price8  ,the ornament of a meek   
and quiet spirit4 ,what is the nature of
 this  ornament8 ,it is not destructible
 like the laurel wreath1 the rich       
apparel1 the gold and gems with which   
the unsanctified man seeks to  adorn    
himself2 but it is incorruptible1 a     
disposition molded by the  ,spirit of   
,god1 some of the fruit of that heavenly
 tree which ,god values4  ,does man by  
nature possess this incorruptible       
ornament1 this meek and  quiet spirit8  
,no2 for we are exhorted to procure and 
adopt this instead  of the other4 ,this1
 and this only1 the text affirms4 ,to   
say that this  text proves that man is  
in possession of a deathless spirit1 is 
no more  consistent nor logical than it 
would be to say that ,paul declares that

  man has an immortal soul1 because in  
his first epistle to ,timothy  7#a3ag71 
he uses the word immortal1 and in his   
first epistle to the  ,thessalonians    
7#e3bc71 he uses the word soul4 ,the    
argument would be the  same in both     
cases4    ,,fact #c4 ,the word          
8immortality0 occurs but five times in  
the ,new  ,testament1 in our ,english   
version4 ,the following are the         
instances3--    ,in ,rom4 #b3g1 it is   
set forth as something for which we are 
to seek by  patient continuance in      
well-doing3 8,to them who by patient    
continuance  in well-doing seek for     
glory and honor and immortality1 ,god   
will  render eternal life40    ,in #a   
,cor4 #ae3ec1 #ed1 it is twice used to  
describe what this mortal must  put on  
before we can inherit the kingdom of    
,god3 8,for this corruptible  must put  
on incorruption1 and this mortal must   
put on immortality4 ,so  when this      
corruptible shall have put on           
incorruption1 and this mortal  shall    

have put on immortality1 then shall be  
brought to pass the  saying that is     
written1 ,death is swallowed up in      
victory40    ,in #a ,tim4 #f3af1 it is  
applied to ,god1 and the sweeping       
declaration is  made that he alone has  
it3 8,who only hath immortality1        
dwelling in the  light which no man can 
approach unto2 whom no man hath seen1   
nor can  see3 to whom be honor and power
 everlasting4 ,amen40    ,in #b ,tim4   
#a3aj1 we are told from what source we  
receive the true light  concerning it1  
which forever cuts off the claim that   
reason or science  can demonstrate it1  
or that the oracles of heathenism can   
make it known  to us3 8,but now is made 
manifest by the appearing of our        
,saviour ,jesus  ,christ1 who hath      
abolished death1 and hath brought life  
and  immortality to light through the   
gospel40    ,how has ,christ brought    
life and immortality to light8 ,answer3 
,by  abolishing death4 ,there could have
 been no life nor immortality without   

this2 for the race were hopelessly      
doomed to death through sin4 ,then by   
what means and for whom has he abolished
 death8 ,answer3 ,by dying for man  and 
rising again1 a victor over death2 and  
he has wrought this work only  for those
 who will accept of it through him2 for 
all who reject his  proffered aid will  
meet at last the same fate that would   
have been the  lot of all1 had ,christ  
never undertaken in our behalf4 ,thus   
through the  gospel1 the good news of   
salvation through him1 he has brought to
 light  the fact1 not that all men are  
by nature already in possession of      
immortality1 but that a way is opened   
whereby we may at last gain  possession 
of this inestimable boon4    ,as with   
the word immortal1 so with immortality3 
the original from which  it comes1      
occurs a few more times than it is so   
translated in the  ,english version4    
,there are two words translated         
immortality4 ,these are   7athanasia7   
and  7aphtharsia74 ,the former is       

defined by ,greenfield and ,robinson    
simply 8immortality10 and is so         
translated in every instance4 ,it occurs
 three times1 in #a ,cor4 #ae3ec1  #ed2 
#a ,tim4 #f3af1 as noticed above4 ,the  
latter is defined1 by the same          
authorities1 8incorruptibility1         
incorruptness2 by implication1          
immortality40 ,in addition to the       
instances above cited1 it occurs in the 
following passages2 in all eight        
times3--    #a ,cor4 #ae3db3 8,so also  
is the resurrection of the dead4 ,it is 
sown in  corruption2 it is raised in    
incorruption40 ,in verses #ej1 #ec and  
#ed1 of  the same chapter1 it is that   
incorruption which corruption our       
present mortal condition does not       
inherit1 and which this corruptible     
must put on before we can enter into the
 kingdom of ,god4 ,in ,eph4 #f3bd1  it  
is used to describe the love we should  
bear to ,christ1 and in ,titus  #b3g1   
the quality of the doctrine we should   
hold1 in both which instances  it is    

translated 8sincerity40    ,we now have 
before us all the testimony of the      
,bible relative to  immortality4 ,so far
 from being applied to man1 the term is 
used as in  ,rom4 #a3bc1 to point out   
the contrast between ,god and man4 ,god 
is  incorruptible or immortal4 ,man is  
corruptible or mortal4 ,but if the real 
man1 the essential being1 consists of an
 undecaying soul1 a deathless  spirit1  
he1 too1 is incorruptible1 and this     
contrast could not be drawn4  ,it is    
placed before us as an object of hope   
for which we are to seek3  declarations 
which would be a fraud and deception if 
we already have it4  ,it is used to     
distinguish between heavenly and eternal
 objects1 and  those that are earthly   
and decaying4 ,in view of these facts1  
no candid  mind can dissent from the    
following    ,,conclusion3 ,so far as   
its use of the terms 8immortal0 and     
8immortality0  is concerned1 the ,bible 
contains no proof that man is in        
possession of  an undying nature4       

,,chapter ,,iii4                        
,,the ,,image ,,of ,,god4      ,if man  
is immortal1 we should naturally suppose
 that the ,bible would  make known so   
weighty a truth in some of the instances
 where it has had  occasion to use the  
words immortal and immortality4 ,where  
else could it  more properly be         
revealed8 ,and the fact that its use of 
those terms  affords no proof that man  
is in possession of this great          
attribute1 but  rather that it belongs  
to ,god alone1 should cause a person to 
receive  with great allowance the       
positive assertions of popular theology 
on this  question4 ,nevertheless it is  
supposed that there are other sources   
from  which proof can be drawn that man 
has a hold on life equal with that of   
,jehovah himself2 so that he will live  
as long as ,god exists4    ,the first of
 these is the opening testimony of the  
,bible concerning man1  which asserts   
that he was to be made in the image of  
,god4 ,gen4 #a3bf1 #bg3  8,and ,god     

said1 ,let us make man in our image1    
after our likeness2 and let  them have  
dominion over the fish of the sea1 and  
over the fowl of the  air1 and over the 
cattle1 and over all the earth1 and over
 every  creeping thing that creepeth    
upon the earth4 ,so ,god created man in 
his  own image1 in the image of ,god    
created he him2 male and female created 
he them40    ,the first impulse of a    
person unacquainted with this           
controversy would  be to ask in         
astonishment what this has to do with   
the immortality of  man2 nor would his  
astonishment be in any wise diminished  
when he heard  the reply that as ,god is
 immortal1 man1 made in his image1 must 
be  immortal also4 ,has ,god1 then1 no  
other attribute but immortality1 that   
we must confine it to this8 ,is not ,god
 omnipotent8 ,yes4 ,is man8 ,no4 ,is    
not ,god omnipresent8 ,yes4 ,is man8    
,no4 ,is not ,god omniscient8 ,yes4 ,is 
man8 ,no4 ,is not ,god independent and  
self-existent8 ,yes4 ,is man8 ,no4 ,is  

not ,god infallible8 ,yes4 ,is man8 ,no4
 ,then why single out the one  attribute
 of immortality1 and make the likeness  
of man to ,god consist  wholly in this8 
,in the form of a syllogism the popular 
argument stands  thus3--    ,major      
,premise3 ,god is immortal4 #a ,tim4    
#a3ag4    ,minor ,premise3 ,man is      
created in the image of ,god4 ,gen4     
#a3bg4    ,conclusion3 ,therefore man is
 immortal4    ,this is easily quashed by
 another equally good1 thus3--    #a4   
,god is omnipotent4    #b4 ,man is made 
in the image of ,god4    #c4 ,therefore 
man is omnipotent4    ,this conclusion1 
by being brought within the cognizance  
of our senses1  becomes more obviously1 
though it is not more essentially1      
absurd4 ,it  shows either that the      
argument for immortality drawn from the 
image of  ,god1 is unqualified          
assumption1 or that puny and finite man 
is clothed  with all the attributes of  
the deity4    ,in what respect1 then1 is
 man in the image of his ,maker8 ,a     

universal  rule of interpretation1      
applying to ,bible language as well as  
any other1  is to allow every word its  
most obvious and literal import1 unless 
some  plain reason exists for giving it 
a mystical or figurative meaning4 ,the  
plain and literal definition of image   
is1 as given by ,webster1 8,an          
imitation1 representation or similitude 
of any person or thing1  sculptured1    
drawn1 painted1 or otherwise made       
perceptible to the  sight2 a visible    
presentation2 a copy2 a likeness2 an    
effigy40 ,we  have italicized a portion 
of this definition as containing an     
essential  idea4 ,an image must be      
something that is visible to the eye4   
,how can we  conceive of an image of    
anything that is not perceptible to the 
sight1  and which we cannot take        
cognizance of by any of the senses8     
,even an  image formed in the mind must 
be conceived of as having some sort of  
outward shape or form4 ,in this sense1  
of having outward form1 the word  is    

used in each of the thirty-one times of 
its occurrence elsewhere in  the ,old   
,testament4    ,the second time the word
 image is used1 it is used to show the  
relation  existing between son and      
father1 and is a good comment on the    
relation  which ,gen4 #a3bf1 #bg1       
asserts to exist between man and ,god4  
,gen4 #e3c3  8,and ,adam lived an       
hundred and thirty years and begat a son
 in his own  likeness1 after his image40
 ,no one would think of referring this  
to  anything but physical resemblance4  
,now put the two passages together4     
,moses first asserts that ,god made man 
in his own image1 after his  likeness1  
and a few chapters farther on asserts   
that this same man begat  a son in his  
own likeness1 after his image4 ,and1    
while all must admit  that this latter  
refers to bodily form or physical shape1
 the  theological schools tell us that  
the former1 from the same writer1 and   
with no intimation that it is used in   
any other sense1 must refer solely  to  

the attribute of immortality4 ,is not   
this taking unwarrantable  liberty with 
the inspired testimony8 ,there is no    
room for any other  conclusion than that
 just as a son is1 in outward           
appearance1 the image  of his father1 so
 man possesses1 not the nature and      
attributes of ,god in  all their        
perfection1 but a likeness or image of  
him in his physical  form4    ,it may be
 said that the word image is used in a  
different sense in the  ,new ,testament1
 as1 for example1 in ,col4 #c3i1 #aj3   
8,lie not one to  another1 seeing that  
ye have put off the old man with his    
deeds1 and  have put on the new man1    
which is renewed in knowledge after the 
image  of him that created him40 ,let it
 ever be borne in mind that the point   
which popular theology has to prove is  
that man is immortal because in  the    
image of ,god4 ,this text is against    
that view2 for that which is here  said 
to be in the image of ,him that created 
him1 is not the natural man  himself1   

but the new man which is put on1        
implying that the image had  been       
destroyed1 and could be restored only in
 ,christ4 ,if1 therefore1 it  meant     
immortality as used by ,moses1 this text
 would show that that  immortality was  
not absolute1 but contingent1 and1      
having been lost by  the race1 can be   
regained only through ,christ4    ,eph4 
#d3bd1 shows how this new man is        
created3 8,and that ye put on the  new  
man1 which after ,god is created in     
righteousness and true holiness40       
,nothing is said about immortality even 
in connection with the new man4         
,again3 ,the word here translated image 
77 is defined by ,greenfield1  as       
meaning by metonymy1 8an exemplar1      
model1 pattern1 standard1 ,col4  #c3aj40
 ,no such definition as this is given by
 ,gesenius to the word in  ,genesis4    
,so1 though this ,greek word may here   
have this sense1 it affords  no evidence
 that the ,hebrew word in ,gen4 #a3bf1  
#bg1 can refer to anything  else but the

 outward form4    ,the same reasoning   
will apply to #a ,cor4 #ae3di1 where the
 8image of the  heavenly10 which is     
promised to the righteous1 is something 
which is not  in possession of the      
natural man1 but will be attained       
through the  resurrection3 8we shall    
bear the image of the heavenly40 ,it    
cannot  therefore refer to the image    
stamped upon man at his creation1 unless
 it  be admitted that that image1 with  
all its included privileges1 has been   
lost by the human race--an admission    
fatal to the hypothesis of the          
believers in the natural immortality of 
man4    ,in #a ,cor4 #aa3g1 we read that
 man1 as contrasted with the woman1 is  
8the  image and glory of ,god40 ,to make
 the expression 8image of ,god0 here    
mean  immortality1 is to confine it to  
man1 and rob the better part of the     
human race of this high prerogative4    
,in ,gen4 #i3f1 we read3 8,whoso        
sheddeth man's blood1 by man shall his  
blood be shed2 for in the image of ,god 

made he man40 ,substituting what  the   
image is here claimed to mean1 we should
 have this very singular  reading3      
8,whoso sheddeth man's blood1 by man    
shall his blood be shed2  for he made   
him immortal1 and his life cannot be    
taken40 ,evidently the  reference in all
 such passages is1 not only to 8the     
human face divine10  but to the whole   
physical frame1 which1 in comparison    
with all other  forms of animated       
existence1 is upright and godlike4      
,but here the mystical interpretation of
 our current theology has thrown  up    
what is considered an insuperable       
objection to this view2 for how can  man
 be physically in the image of ,god1    
when ,god is not a person1 is  without  
form1 and has neither body nor parts8   
,in reply1 we ask1 ,where  does the     
,bible say that ,god is a formless1     
impersonal being1 having  neither body  
nor parts8 ,does it not say that he is a
 spirit8 ,john #d3bd4  ,yes2 and we     
inquire again1 ,does it not say that the

 angels are spirits8  ,heb4 #a3g1 #ad4  
,and are not the angels1 saying nothing 
of those instances  in which they have  
appeared to men in bodily form1 and     
always in human  shape 7,gen4 #ah3a-h1  
#af-bb2 #cb3bd2 ,hos4 #ab3d2 ,num4      
#bb3ca2 ,judges #ac3f1  #ac2 ,luke      
#a3aa1 #ac1 #bh1 #bi2 ,acts #ab3g-i2 c41
 c471 always spoken of as  beings having
 bodily form8 ,a spirit1 or spiritual   
being1 as ,god is1 in  the highest      
sense1 so far from not having a bodily  
form1 must possess  it1 as the          
instrumentality for the manifestation of
 his powers4 #a ,cor4  #ae3dd4          
,again1 it is urged that ,god is        
omnipresent2 and how can this be1 if he 
is a person8 ,answer3 ,he has a         
representative1 his ,holy ,spirit1 by   
which  he is ever present and ever felt 
in all his universe4 8,whither shall ,i 
go10 asks ,david1 8from thy ,spirit8 or 
whither shall ,i flee from thy          
presence80 ,ps4 #aci3g4 ,and ,john saw  
standing before the throne of ,god      

seven ,spirits1 which are declared to be
 8the seven ,spirits of ,god10 and      
which are 8sent forth into all the      
earth40 ,rev4 #d3e2 #e3f4    ,we now    
invite the attention of the reader to a 
little of the evidence  that may be     
presented to show that ,god is a person1
 and so that man1  though of course in  
an imperfect and finite degree1 may be  
an image1 or  likeness of him1 as to his
 bodily form4    #a4 ,god has made      
visible to mortal eyes parts of his     
person4 ,moses saw  the ,god of ,israel4
 ,ex4 #cc3ba-bc4 ,an immaterial being1  
if such a thing  can be conceived of1   
without body or parts1 cannot be seen   
with mortal  eyes4 ,to say that ,god    
assumed a body and shape for this       
occasion1 places  the common view in a  
worse light still2 for it is virtually  
charging  upon ,god a double deception3 
first1 giving ,moses to understand that 
he  was a being with body and parts1    
and1 secondly1 under the promise of     
showing himself1 showing him something  

that was not himself4 ,and he  told     
,moses that he would put his hand over  
him as he passed by1 and then  take it  
away1 that he might see his back parts1 
but not his face4 ,has he  hands8 has he
 back parts8 has he a face8 ,if not1 why
 try to convey ideas  by means of       
language8    ,again1 ,moses1 ,aaron1    
,nadab1 ,abihu1 and seventy of the      
elders1 saw the  ,god of ,israel4 ,ex4  
#bd3i-aa4 8,and there was under his feet
 as it were a  paved work of a sapphire 
stone40 ,has he feet8 ,or is the record 
that  these persons saw them1 a         
fabrication8 ,no man1 to be sure1 has   
seen his  face1 nor could he do it and  
live1 as ,god has declared4 ,ex4 #cc3bj2
 ,john  #a3ah4    #b4 ,christ1 as       
manifested among men1 is declared to be 
the image of ,god1  and in his form4    
,christ showed1 after his resurrection1 
that his  immortal1 though not then     
glorified1 body1 had flesh and bones4   
,luke  #bd3bi4 ,bodily he ascended into 
,heaven where none can presume to deny  

him  a local habitation4 ,acts #a3i-aa2 
,eph4 #a3bj2 ,heb4 #h3a4 ,but ,paul1    
speaking  of this same ,jesus1 says1    
8,who is the image of the invisible     
,god1 the  firstborn of every creature40
 ,col4 #a3ae4 ,here the antithesis      
expressed  is between ,god who is       
invisible1 and his image in the person  
of ,christ  which was visible4 ,it      
follows1 therefore1 that what of ,christ
 the  disciples could see1 which was his
 bodily form1 was the image1 to give    
them an idea of ,god1 whom they could   
not see4    ,again3 8,let this mind be  
in you which was also in ,christ ,jesus1
 who1  being in the form of ,god1       
thought it not robbery to be equal with 
,god40  ,phil4 #b3e1 #f4 ,it remains to 
be told how ,christ could be in the form
 of  ,god1 and yet ,god have no form4   
,once more3 8,god who at sundry times1  
and in divers manners1 spake in  time   
past unto the fathers by the prophets1  
hath in these last days  spoken unto us 
by his ,son1 whom he hath appointed heir

 of all things1 by  whom also he made   
the worlds2 who being the brightness of 
his glory1 and  the express image of his
 person10 c4 ,heb4 #a3a-c4 ,this        
testimony is  conclusive4 ,it is an     
inspired declaration that ,god has a    
personal form2  and to give an idea of  
what that form is1 it declares that     
,christ1 just  as we conceive of him as 
ascended up bodily on high1 is the      
express  image thereof4    ,the evidence
 already presented shows that there is  
no necessity for  making the image of   
,god in which man was created to consist
 of anything  else but bodily form4 ,but
 to whatever else persons may be        
inclined to  apply it1 ,paul in his     
testimony to the ,romans1 forever       
destroys the  possibility of making it  
apply to immortality4 ,he says1 ,rom4   
#a3bb1 #bc3  8,professing themselves to 
be wise1 they became fools1 and changed 
the  glory of the uncorruptible ,god    
into an image made like to corruptible  
man1 and to birds1 and fourfooted       

beasts1 and creeping things40 ,the word 
here rendered uncorruptible is the same 
word that is translated immortal  and   
applied to ,god in #a ,tim4 #a3ag4 ,now 
if ,god by making man in his image      
stamped him with immortality1 man is    
just as incorruptible as ,god  himself4 
,but ,paul says that he is not so2 that 
while ,god is  uncorruptible or         
immortal1 man is corruptible or mortal4 
,the image of  ,god does not therefore1 
confer immortality4                     
,,chapter ,,iv4                         
,,the ,,breath ,,of ,,life4      ,gen4  
#a3bg1 states1 in general terms1 the    
form in which man was created1  as      
contrasted with other orders of animal  
life4 ,in ,gen4 #b3g1 the process  is   
described by which this creation was    
accomplished4 ,finding no proof  in the 
former passage that man was put in      
possession of immortality 7see          
preceding chapter7 we turn to the latter
 text to examine the claims  based upon 
that4 ,the verse reads3 8,and the ,lord 

,god formed man of the  dust of the     
ground1 and breathed into his nostrils  
the breath of life3  and man became a   
living soul40    ,here the advocates of 
man's natural immortality endeavor to   
make a  strong stand1 as it is very     
proper they should do2 for certainly if 
in  that inspired record which describes
 the building up of man1 the putting    
together of the different parts or      
constituent elements of which he is     
composed1 there is no testimony that he 
was clothed with immortality1  and no   
hook furnished upon which an argument   
for such an attribute can  be hung1     
their whole system is shaken to its very
 foundation4    ,the claim based upon   
this passage is that man is composed of 
two parts3  the body formed of the dust 
of the ground1 and an immortal soul     
placed  therein by ,god's breathing into
 the nostrils of that dust-formed body  
the breath of life4 ,we will let two    
representative men speak on this  point1
 and state the popular view4 ,thomas    

,scott1 ,d4 ,d41 on ,gen4 #b3g1  says3--
    8,the ,lord not only gave man life  
in common with the other animals which  
had bodies formed of the same materials2
 but immediately communicated  from     
himself the rational soul1 here denoted 
by the expression of  breathing into his
 nostrils the breath of life40    ,adam 
,clarke1 ,,ll4 ,d41 on ,gen4 #b3g1      
says3--    8,in the most distinct manner
 ,god shows us that man is a compound   
being1  having a body and soul          
distinctly and separately created1 the  
body out  of the dust of the earth1 the 
soul immediately breathed from ,god     
himself40    ,critics speak of this     
expression in a different manner from   
theologians2  for whereas the latter    
make it confer immortality1 and raise   
man in this  respect to the same plane  
with his ,maker1 the former speak of it 
as  suggestive of man's frail nature1   
and his precarious tenure of life       
itself4 ,thus ,dr4 ,conant says3--      
8,in whose nostrils is breath4 ,only    

breath1 so frail a principle of life1   
and so easily extinguished40    ,and in 
a note on ,isa4 #b3bb1 where the prophet
 says1 8,cease ye from man  whose breath
 is in his nostrils2 for wherein is he  
to be accounted of80  he adds3--        
8,not as in the common ,english version1
 #8whose breath is in his  nostrils2'   
for where else should it be8 ,the       
objection is not to its  place in the   
body1 which is the proper one for it1   
but to its frail and  perishable        
nature40    ,to the same intent the     
psalmist speaks1 ,ps4 #adf3c1 #d3 8,put 
not your  trust in princes1 nor in the  
son of man1 in whom there is no help4   
,his  breath goeth forth1 he returneth  
to his earth2 in that very day his      
thoughts perish40    ,but let us examine
 the claim that the 8breath of life0    
which ,god  breathed into man conferred 
upon him the attribute of immortality4  
,there  was nothing naturally immortal1 
certainly1 in the dust of which ,adam   
was  composed4 ,whatever of immortality 

he had1 therefore1 after receiving the  
breath of life1 must have existed in    
that breath in itself considered4       
,hence1 it must follow that the 8breath 
of life0 confers immortality upon  any  
creature to which it is given4 ,will our
 friends accept this issue8  ,if not1   
they abandon the argument2 for certainly
 it can confer no more  upon man than   
upon any other being4 ,and if they do   
accept it1 we will  introduce to them a 
class of immortal associates not very   
flattering to  their vanity nor to their
 argument2 for ,moses applies the very  
same  expression to all the lower orders
 of the animal creation4    ,in ,gen4   
#g3ae1 we read3 8,and they went in unto 
,noah into the ark1 two and  two of all 
flesh1 wherein is the breath of life40  
,it must be evident to  every one1 at a 
glance1 that the whole animal creation1 
including man1  is comprehended in the  
phrase 8all flesh40 ,but verses #ba and 
#bb contain  stronger expressions still3
 8,and all flesh died that moved upon   

the  earth1 both of fowl1 and of cattle1
 and of beast1 and of every creeping    
thing that creepeth upon the face of the
 earth1 and every man4 ,all in  whose   
nostrils was the breath of life1 of all 
that was in the dry land1  died40       
,here the different orders of animals   
are named1 and man is expressly         
mentioned with them2 and all alike are  
said to have had in their  nostrils the 
breath of life4 ,it matters not that we 
are not told in the  case of the lower  
animals how this breath was conferred1  
as in the case  of man2 for the         
immortality1 if there is any in this    
matter1 must  reside1 as we have seen1  
in the breath itself1 not in the manner 
of its  bestowal2 and here it is        
affirmed that all creatures possess it2 
and of  the animals1 it is declared1 as 
well as of man1 that it resides in their
  nostrils4    ,it is objected that in  
,gen4 #b3g1 the 8breath of life0 as     
applied to man  is plural1 8breath of   
lives0 7see ,clarke71 meaning both      

animal life1 and  that immortality which
 is the subject of our investigation4   
,but1 we  reply1 it is the same form in 
,gen4 #g3bb1 where it is applied to all 
animals2 and if the reader will look at 
the margin of this latter text  he will 
see that the expression is stronger     
still1 8the breath of the  spirit of    
life0 or of lives4    ,the language     
which ,solomon uses respecting both men 
and beasts strongly  expresses their    
common mortality3 8,for that which      
befalleth the sons of  men1 befalleth   
beasts2 even one thing befalleth them3  
as the one dieth1  so dieth the other2  
yea1 they have all one breath2 so that a
 man in  this respect hath no           
pre-eminence above a beast2 for all is  
vanity4 ,all  go unto one place2 all are
 of the dust1 and all turn to dust      
again40  ,eccl4 #c3ai1 #bj4    ,thus the
 advocates of natural immortality by    
appealing to ,moses' record  respecting 
the breath of life1 are crushed beneath 
the weight of their  own arguments2 for 

if 8the breath of life0 proves          
immortality for man1  it must prove the 
same for every creature to which it is  
given4 ,the  ,bible affirms that all    
orders of the animal creation that live 
upon the  land1 possess it4 ,hence our  
opponents are bound to concede the      
immortality of birds1 beasts1 bugs1     
beetles1 and every creeping thing4  ,we 
are sometimes accused of bringing man   
down by our argument to a level  with   
the beast4 ,what better is this argument
 of our friends which brings  beasts and
 reptiles up to a level with man8 ,we   
deny the charge that we  are doing the  
one1 and shall be pardoned for declining
 to do the other4                       
,,chapter ,v4                           
,,the ,,living ,,soul4      ,finding no 
immortality for man in the breath of    
life which ,god breathed  into man's    
nostrils at the commencement of his     
mysterious existence1 it  remains to    
inquire if it resides in the 8living    
soul10 which man1 as the  result of that

 action1 immediately became4 8,and the  
,lord ,god formed man  of the dust of   
the ground1 and breathed into his       
nostrils the breath of  life1 and man   
became a living soul40 ,gen4 #b3g4      
,on this point also it is proper to let 
the representatives of the  popular view
 define their position4 ,prof4 ,h4      
,mattison1 on the verse just  quoted1   
says3--    8,that this act was the      
infusion of a spiritual nature into the 
body of  ,adam1 is evident from the     
following considerations3 ,the phrase1  
#8breath of life1' is rendered breath of
 lives by all ,hebrew scholars4  ,not   
only did animal life then begin1 but    
another and higher life which           
constituted him not only a mere animal1 
but a #8living soul4' ,he was a  body   
before1--he is now more than a body1 a  
soul and body united4 ,if  he was a     
#8soul' before1 then how could he become
 such by the last act  of creation8 ,and
 if he was not a soul before1 but now   
became one1 then  the soul must have    

been superadded to his former material  
nature40--,discussion with ,storrs1 p4  
#ad4    ,dr4 ,clarke1 on ,gen4 #b3g1    
says3--    8,in the most distinct manner
 ,god shows us that man is a compound   
being1 having a body and soul distinctly
 and separately created2 the  body out  
of the dust of the earth1 the soul      
immediately breathed from  ,god         
himself40    ,to the same end see the   
reasonings of ,landis1 ,clark 7,d4 ,w471
 and others4  ,aware of the importance  
to their system of maintaining this     
interpretation1 they very consistently  
rally to its support the flower  of     
their strength4 ,it is the redan of     
their works1 and they cannot be  blamed 
for being unwilling to surrender it     
without a decisive struggle4  ,for if   
there is nothing in the inspired record 
of the formation of man1  that record   
which undertakes to give us a correct   
view of his nature1 to  show that he is 
endowed with immortality1 their system  
is not only  shaken to its foundation1  

but even the foundation itself is swept 
entirely away4    ,the vital point1 to  
which they bend all their energies1 is  
somehow to  show that a distinct entity1
 an intelligent part1 an immortal soul1 
was  brought near to that body as it lay
 there perfect in its organization1  and
 thrust therein1 which immediately began
 through the eyes of that  body to see1 
through its ears to hear1 through its   
lips to speak1 and  through its nerves  
to feel4 ,query3 ,was this soul capable 
of performing  all these functions      
before it entered the body8 ,if it was1 
why thrust it  within this prison house8
 ,if it was not1 will it be capable of  
performing them after it leaves the     
body8    ,heavy drafts are made on      
rhetoric in favor of this superadded    
soul4  ,figures of beauty are summoned  
to lend to the argument their aid4 ,an  
avalanche of flowers is thrown upon it1 
to adorn its strength1 or  perchance to 
hide its weakness4 ,but when we search  
for the logic1 we  find it a chain of   

sand4 ,right at the critical point1 the 
argument fails  to connect2 and so after
 all their expenditure of effort1 after 
all  their lofty flights1 and sweating  
toil1 their conclusion comes  out--blank
 assumption4 ,why8 ,because they are    
endeavoring to reach a  result which    
they are dependent upon the text to     
establish1 but which  the text directly 
contradicts4 ,the record does not say   
that ,god formed a  body1 and put       
therein a superadded soul1 to use that  
body as an  instrument2 but he formed   
man of the dust4 ,that which was formed 
of  the dust was the man himself1 not   
simply an instrument for the man to  use
 when he should be put therein4 ,adam   
was just as essentially a man  before   
the breath of life was imparted1 as     
after that event4 ,this was  the        
difference3 before1 he was a dead man2  
afterward1 a living one4 ,the  organs   
were all there ready for their proper   
action4 ,it only needed the  vitalizing 
principle of the breath of life to set  

them in motion4 ,that  came1 and the    
lungs began to expand1 the heart to     
beat1 the blood to  flow1 and the limbs 
to move2 then was exhibited all the     
phenomena of  physical action2 then1    
too1 the brain began to act1 and there  
was  exhibited all the phenomena of     
mental action1 perception1 thought1     
memory1 will1 c4    ,the engine is an   
engine before the motive power is       
applied4 ,the bolts1  bars1 pistons1    
cranks1 shafts1 and wheels1 are all     
there4 ,the parts  designed to move are 
ready for action4 ,but all is silent and
 still4  ,apply the steam1 and it       
springs1 as it were1 into a thing of    
life1 and  gives forth all its marvelous
 exhibitions of celerity and power4     
,so with man4 ,when the breath of life  
was imparted1 which1 as we have  seen   
was given in common to all the animal   
creation1 that simply was  applied which
 set the machine in motion4 ,no separate
 and independent  organization was      
added1 but a change took place in the   

man himself4 ,the  man became something1
 or reached a condition which before he 
had not  attained4 ,the verb 8became0 is
 defined by ,webster1 8to pass from one 
state to another2 to enter into some    
state or condition1 by a change  from   
another state or condition1 or by       
assuming or receiving new  properties or
 qualities1 additional matter or a new  
character40 ,and ,gen4  #b3g1 is then   
cited as an illustration of this        
definition4 ,but it will be  seen that  
none of these will fit the popular idea 
of the superadded  soul2 for that is not
 held to be simply a change in ,adam's  
condition1 or  a new property or quality
 of his being1 or an addition of matter1
 or a  new character2 but a separate and
 independent entity1 capable1 without   
the body1 of a higher existence than    
with it4 ,the boy becomes a man2 the    
acorn1 an oak2 the egg1 an eagle2 the   
chrysalis1 a butterfly2 but the         
capabilities of the change all inhere in
 the object which experiences  it4 ,a   

superadded1 independent soul could not  
have been put into man1 and  be said to 
have become that soul4 ,yet it is said  
of ,adam1 that he1 on  receiving the    
breath of life1 became a living soul4   
,an engine is put  into a ship1 and by  
its power propels it over the face of   
the deep2 but  the ship1 by receiving   
the engine1 does not become the engine1 
nor the  engine the ship4 ,no sophistry1
 even from the darkest depths of its    
alchemy1 can bring up and attach to the 
word 8become0 a definition which  will  
make it mean1 as applied to any body1   
the addition of a distinct  and separate
 organization to that body4    ,to the  
inquiry of ,prof4 ,mattison1 8,if he was
 #8a soul' before1 then how  could he   
become such by the last act of          
creation10 it may be replied1  ,the     
antithesis is not based upon the word   
soul1 but upon the word  living4 ,this  
will become evident by trying to read   
the passage without  this word3 8,and   
the ,lord ,god breathed into his        

nostrils the breath of  life1 and man   
became a soul40 ,that is not it4 ,he    
became a living soul4  ,he was a soul   
before1 but not a living soul4 ,to thus 
speak of a dead  soul1 may provoke from 
some a sneer2 nevertheless1 the ,hebrews
 so used  the terms4 ,see ,num4 #f3f3   
8,he shall come at no dead body10 on    
which  ,cruden says1 8in ,hebrew1 dead  
soul40    ,kitto1 in his ,relig4        
,encyclopedia1 under the term ,adam1    
says3--    8,and ,jehovah ,god formed   
the man 7,heb41 the ,adam7 dust from the
 ground1  and blew into his nostrils the
 breath of life1 and man became a living
  animal4 ,some of our readers may be   
surprised at our having translated      
nephesh chaiyah by living animal4 ,there
 are good interpreters and  preachers   
who1 confiding in the common            
translation1 living soul1 have          
maintained that here is intimated a     
distinctive pre-eminence above the      
inferior animals1 as possessed of an    
immaterial and immortal spirit4  ,but1  

however true that distinction is1 and   
supported by abundant  argument from    
both philosophy and the ,scriptures1 we 
should be acting  unfaithfully if we    
were to assume its being contained or   
implied in  this passage40    ,the      
8abundant argument from both philosophy 
and the ,scriptures0 for  man's immortal
 spirit1 may be more difficult to find  
than many suppose4  ,but this admission 
that nothing of the kind is implied in  
this passage1  is a gratifying triumph  
of fair and candid criticism over what  
has been  almost universally believed   
and taught4    ,but we are not left to  
our own reasoning on this point2 for    
inspiration  itself has given us a      
comment upon the passage in question2   
and  certainly it is safe to let one    
inspired writer explain the words of    
another4    ,paul1 in #a ,cor4 #ae3dd1  
and onward1 is contrasting the first    
,adam with  the second1 and our present 
state with the future4 ,he says3 8,there
 is a  natural body and there is a      

spiritual body4 ,and so it is written1  
,the  first man ,adam was made a living 
soul1 the last ,adam was made a         
quickening spirit40 ,here ,paul refers  
directly to the facts recorded in  ,gen4
 #b3g4 ,in verse #dg1 he tells us the   
nature of this man that was made  a     
living soul3 8,the first man is of the  
earth1 earthy2 the second man is  the   
,lord from ,heaven40 ,in verse #di1 he  
says1 8,and as we have borne the  image 
of the earthy10 have been1 like ,adam1  
living souls1 8we shall also  bear the  
image of the heavenly10 when our bodies 
are fashioned like unto  his glorious   
body4 ,phil4 #c3ba4 ,in verses #ej and  
#ec1 he tells us why it  is necessary   
that this should be done1 and how it    
will be accomplished3  8,now this ,i    
say1 brethren1 that flesh and blood     
cannot inherit the  kingdom of ,god2    
neither doth corruption inherit         
incorruption4 ,for this  corruptible    
must put on incorruption1 and this      
mortal must put on  immortality40       

,putting these declarations all         
together1 what do we have8 ,we have a   
very  explicit statement that this first
 man1 this living soul which ,adam was  
made1 was of the earth1 earthy1 did not 
bear the image of the heavenly  in its  
freedom from a decaying nature1 did not 
possess that incorruption  without which
 we cannot inherit the kingdom of ,god1 
but was wholly  mortal and corruptible4 
,would people allow these plain and     
weighty words  of the apostle their true
 meaning upon this question1 it would   
not only  summarily arrest all          
controversy over the particular text    
under  consideration1 but leave small   
ground1 at least from the teachings of  
the ,scriptures1 to argue for the       
natural immortality of man4    ,but the 
terms 8living soul0 like the breath of  
life1 are applied to all  orders of the 
animate creation1 to beasts and         
reptiles1 as well as to  man4 ,the      
,hebrew words are nephesh chaiyah2 and  
these words are in the  very first      

chapter of ,genesis four times applied  
to the lower orders of  animals3 ,gen4  
#a3bj1 #ba1 #bd1 #cj4 ,on ,gen4 #a3ba1  
,dr4 ,a4 ,clarke offers this  comment3--
    8,nephesh chaiyah2 a general term to
 express all creatures endued with      
animal life1 in any of its infinitely   
varied gradations1 from the             
half-reasoning elephant down to the     
stupid potto1 or lower still1 to the    
polype1 which seems equally to share the
 vegetable and animal life40    ,this is
 a valuable comment on the meaning of   
these words4 ,he would have  greatly    
enhanced the utility of that            
information1 if he had told us that  the
 same words are applied to man in ,gen4 
#b3g4    ,prof4 ,bush1 in his notes on  
this latter text1 says3--    8,the      
phrase living soul is in the foregoing  
narrative repeatedly applied  to the    
inferior orders of animals which are not
 considered to be  possessed of a       
#8soul' in the sense in which that term 
is applied to man4  ,it would seem to   

mean the same1 therefore1 when spoken of
 man1 that it  does when spoken of      
beasts1 viz43 an animated being1 a      
creature  possessed of life and         
sensation1 and capable of performing all
 the  physical functions by which       
animals are distinguished1 as eating1   
drinking1 walking1 c4444 ,indeed it may 
be remarked that the ,scriptures        
generally afford much less explicit     
evidence of the existence of a  sentient
 immaterial principle in man1 capable of
 living and acting  separate from the   
body1 than is usually supposed40    ,and
 there is nothing in the term 8living0  
to imply that the life with  which ,adam
 was then endowed would continue        
forever2 for these living  souls are    
said to die4 ,rev4 #af3c3 8,and every   
living soul died in the  sea40 ,whether 
this means men navigating its surface or
 the animals  living in its waters1 it  
is equally to the point as showing that 
that  which is designated by the terms  
8living soul10 whatever it is1 is       

subject to death4    ,staggered by the  
fact 7and unable to conceal it7 that the
 terms 8living  soul0 are applied to all
 animals1 the advocates of man's        
immortality  then undertake to make the 
word 8became0 the pivot of their        
argument4  ,man 8became0 a living soul1 
but it is not said of the beasts that   
they  became such2 hence this must      
denote the addition of something to man 
which the animals did not receive4 ,and 
in their anxiety to make this  appear1  
they surreptitiously insert the idea    
that the animal life of man  is derived 
from the dust of the ground1 and that   
something of a higher  nature was       
imparted to man by the breath of life   
which was breathed into  him1 and the   
living soul which he became4 ,thus ,mr4 
,landis1 in his work1  8,the            
,immortality of the ,soul10,a p4 #ada1  
says3 8,hence something was to  be added
 to the mere animal life derived from   
the dust of the ground40  ,now ,mr4 ,l4 
ought to know1 and knowing1 ought to    

have the candor to  admit1 that no life 
at all is derived from the dust of the  
ground4 ,all  the life that ,adam had   
was imparted by the breath of life which
 ,god  breathed into his nostrils1 which
 breath all breathing animals1 no       
matter how they obtained it1 possessed  
as well as he4    ,footnote ,a3         
8,the ,immortality of the ,soul and the 
,final ,condition of the ,wicked        
,carefully ,considered4 ,by ,robert ,w4 
,landis4 ,new ,york3 ,published by      
,carlton and ,porter40 ,this is a work  
of #eah pages1 and being issued    under
 the patronage of the great ,methodist  
,book ,concern1 we take it to    be a   
representative work1 and shall          
occasionally refer to its    positions4 
,no emphasis can be attached to the word
 8became30 for everything that is       
called a living soul must by some       
process have become such4 8,whatever    
was or is first became what it was or   
is40    ,take the case of ,eve4 ,she was
 formed of a rib of ,adam1 made of      

pre-existent matter4 ,it is not said of 
her that ,god breathed into her         
nostrils the breath of life1 or that she
 became a living soul2 yet no  one      
claims that her nature was essentially  
different from that of ,adam  with whom 
she was associated1 as a fitting        
companion4    ,and it will be further   
seen that this word 8became0 can have no
 value in  the argument1 unless the     
absurd principle be first set up as     
truth1 that  whatever becomes anything  
must forever remain what it has become4 
,defenders of the popular view1 by such 
reasoning reduce their argument  to its 
last degree of attenuation2 but here its
 assumption becomes so  transparent that
 it has no longer power to mislead1 and 
needs no further  reply4                
,,chapter ,,vi4                         
,,what ,,is ,,soul8 ,,what ,,is         
,,spirit8      ,the discussion of ,gen4 
#b3g 7as in the preceding chapter71     
brings  directly before us for solution 
the question1 ,what is meant by the     

terms  soul and spirit1 as applied to   
man8 ,some believers in unconditional   
immortality point triumphantly to the   
fact that the terms soul and  spirit are
 used in reference to the human race1 as
 though that settled  the question1 and 
placed an insuperable embargo upon all  
further  discussion4 ,this arises simply
 from their not looking into this matter
  with sufficient thoroughness to see   
that all we question in the case is  the
 popular definition that is given to    
these terms4 ,we do not deny that  man  
has a soul and spirit2 we only say that 
if our friends will show  that the      
,bible anywhere attaches to them the    
meaning with which modern  theology has 
invested them1 they will supply what has
 thus far been a  perpetual lack1 and   
forever settle this controversy4        
,what do theologians tell us these terms
 signify8 ,buck1 in his  ,theological   
,dictionary1 says3 8,soul1 that vital1  
immaterial1 active  substance or        
principle in man whereby he perceives1  

remembers1 reasons1  and wills40 ,on    
spirit1 he says3 8,an incorporeal being 
or intelligence2  in which sense ,god is
 said to be a spirit1 as are the angels 
and the  human soul40 ,on man1 he says3 
8,the constituent and essential parts of
  man created by ,god are two3 body and 
soul4 ,the one was made out of dust2    
the other was breathed into him40 ,this 
soul1 he further says1 8is a  spiritual 
substance20 and then1 apparently feeling
 not exactly safe in  calling that a    
substance which he claims to be         
immaterial1 he  bewilders it by saying  
8subsistence10 and then adds1           
8immaterial1  immortal40    ,this       
position strikes us as considerably open
 to criticism4 ,on this  definition of  
8soul10 how can we deny it to the lower 
animals8 for they  8perceive1 remember1 
reason1 and will40 ,and1 if spirit means
 the 8human  soul10 the question arises1
 ,has man two immortal elements in his  
nature8  for the ,bible applies both    
terms to him at the same time4 ,paul1 to

 the  ,thessalonians1 says3 8,and ,i    
pray ,god your whole spirit and soul and
 body  be preserved blameless unto the  
coming of our ,lord ,jesus ,christ40    
,does  ,paul here use tautology1 by     
applying to man two terms meaning the   
same  thing8 ,that would be a serious   
charge against his inspiration4 ,then   
has  man two immortal parts1 soul and   
spirit both8 ,this would evidently be   
overdoing the matter2 for1 where one is 
enough1 two are a burden4 ,and  further1
 on this hypothesis1 would these two    
immortal parts exist  hereafter as two  
independent and separate beings8        
,this idea being preposterous1 one      
question more remains3 ,which of these  
two is the immortal part8 ,is it the    
soul or the spirit8 ,it cannot be  both2
 and it matters not to us which is the  
one chosen4 ,but we want to  know what  
the decision is between the two4 ,if    
they say that what we call  the soul is 
the immortal part1 then they give up    
such texts as ,eccl4  #ab3g3 8,the      

spirit shall return to ,god who gave    
it20 and ,luke #bc3df1  8,into thy hands
 ,i commend my spirit10 c4 ,on the other
 hand1 if they  claim that it is the    
spirit which is the immortal part1 then 
they give  up such texts as ,gen4       
#ce3ah3 8,and it came to pass as her    
soul was in  departing 7for she died720 
and #a ,kings #ag3ba1 8,let this child's
 soul  come into him again40    ,and1   
further1 if the body and soul are both  
essential parts of man1 as  ,mr4 ,b4    
affirms1 how can either exist as a      
distinct1 conscious1 and  perfect being 
without the other8    ,foreseeing these 
difficulties1 ,smith1 in his ,bible     
,dictionary1  distinguishes between soul
 and spirit thus3 8,soul 7,heb4 nephesh1
 ,gr4  74 ,one of three parts of which  
man was anciently believed to  consist4 
,the term 1 is sometimes used to denote 
the vital principle1  sometimes the     
sentient principle1 or seat of the      
senses1 desires1  affections1 appetites1
 passions4 ,in the latter sense1 it is  

distinguished from  pneuma1 the higher  
rational nature4 ,this  distinction     
appears in the ,septuagint1 and         
sometimes in the ,new  ,testament4 #a   
,thess4 #e3bc40 ,then he quotes         
,olshausen on #a ,thess4 #e3bc1 as      
saying3 8,for whilst the  soul denotes  
the lower region of the  spiritual      
man1--comprises1 therefore1 the powers  
to which analogous ones  are found in   
animal life also1 as understanding1     
appetitive faculty1  memory1 fancy1--the
  pneuma includes those capacities which
  constitute the true human life40      
,so it seems that1 according to these   
expositors1 while the ,hebrew  nephesh1 
and ,greek psuche1 usually translated   
soul1 denote powers  common to all      
animal life1 the ,hebrew ruach1 and the 
corresponding  ,greek pneuma1 signify   
the higher powers1 and consequently that
 part  which is supposed to be immortal4
    ,now let us inquire what meaning the
 sacred writers attach to these  terms4 
,as already stated1 the original words  

from which soul and spirit  are         
translated1 are1 for soul1 nephesh in   
the ,hebrew1 and psuche in  the ,greek1 
and for spirit1 ruach in the ,hebrew1   
and pneuma in the  ,greek4 ,to these no 
one is at liberty to attach any         
arbitrary meaning4 ,we  must determine  
their signification by the sense in     
which they are used  in the sacred      
record2 and whoever goes beyond that1   
does violence to the  word of ,god4     
,the word nephesh occurs #gde times in  
the ,old ,testament1 and is  translated 
by the term soul about #dgc times4 ,in  
every instance in the  ,old ,testament  
where the word soul occurs1 it is from  
nephesh1 with the  exception of ,job    
#cj3ae1 where it comes from n'dee-vah1  
and ,isa4 #eg3af1  where it is from     
n'shah-mah4 ,but the mere use of the    
word soul  determines nothing2 for it   
cannot be claimed to signify an immortal
  part1 until we somewhere find         
immortality affirmed of it4    ,besides 
the word soul1 nephesh1 is translated   

life and lives1 as in  ,gen4 #a3bj1 #cj1
 in all #aah times4 ,it is translated   
person1 as in ,gen4  #ad3ba1 in all #bi 
times4 ,it is translated mind1 as in    
,gen4 #bc3h1 in all  #ae times4 ,it is  
translated heart1 as in ,ex4 #bc3i1 in  
all #ae times4 ,it is  translated body1 
or dead body1 as in ,num4 #f3f1 in all  
#aa times4 ,it is  translated will1 as  
in ,ps4 #bg3ab1 in all #d times4 ,it is 
translated  appetite1 as in ,prov4      
#bc3b1 twice2 lust1 as in ,ps4 #gh3ah1  
twice2 thing1  as in ,lev4 #aa3aj1      
twice4    ,besides the foregoing1 it is 
rendered by the various pronouns1 and by
  the words1 breath1 beast1 fish1       
creature1 ghost1 pleasure1 desire1 c41  
in all forty-three different ways4      
,nephesh is never rendered spirit4      
,this soul 7nephesh7 is represented as  
in danger of the grave1 ,ps4  #di3ad1   
#ae2 #hi3hh2 ,job #cc3ah1 #bj1 #bb2     
,isa4 #ch3ag4 ,it is also spoken of as  
liable to be destroyed1 killed1 c41     
,gen4 #ag3ad2 ,ex4 #ca3ad2 ,josh4       

#aj3cj1  #cb1 #ce1 #cg1 #ci1 c4         
,parkhurst1 author of a ,greek and a    
,hebrew ,lexicon1 says3--    8,as a     
noun1 neh-phesh hath been supposed to   
signify the spiritual part  of man1 or  
what we commonly call his soul4 ,i must 
for myself confess  that ,i can find no 
passage where it hath undoubtedly this  
meaning4 ,gen4  #ce3ah2 #a ,kings       
#ag3ba1 #bb2 ,ps4 #af3aj1 seem fairest  
for this  signification4 ,but may not   
neh-phesh1 in the three former passages1
 be  most properly rendered breath1 and 
in the last1 a breathing1 or animal     
frame80    ,taylor1 author of a ,hebrew 
,concordance1 says that neh-phesh       
8signifies  the animal life1 or that    
principle by which every animal1        
according to  its kind1 lives4 ,gen4    
#a3bj1 #bd1 #cj2 ,lev4 #aa3dj4 ,which   
animal life1 so  far as we know anything
 of the manner of its existence1 or so  
far as the  ,scriptures lead our        
thoughts1 consists in the breath1 ,job4 
#da3ba2  #ca3ci1 and in the blood4 ,lev4

 #ag3aa1 #ad40    ,gesenius1 the        
standard ,hebrew lexicographer1 defines 
nephesh as  follows3--    8#a4 ,breath4 
#b4 ,the vital spirit1 as the ,greek    
psuche1 and ,latin  anima1 through which
 the body lives1 i4 e41 the principle of
 life  manifested in the breath40 ,to   
this he also ascribes 8whatever has     
respect to the sustenance of life by    
food and drink1 and the contrary40  8#c4
 ,the rational soul1 mind1 animus1 as   
the seat of feelings1  affections1 and  
emotions4 #d4 ,concr4 living thing1     
animal in which is the  nephesh1 life40 
,the word soul in the ,new ,testament   
comes invariably from the ,greek        
7psuche72 which word occurs #aje times4 
,it is translated soul #eh times2  life1
 #dj times2 mind1 #c times2 heart1      
twice2 us1 once2 and you1 once4         
,spirit in the ,old ,testament is from  
two ,hebrew words n'shah-mah and  ruach4
    ,the former occurs #bd times4 ,it is
 #ag times rendered breath1 #c times1   
blast1 twice1 spirit1 once1 soul1 and   

once1 inspiration4 ,it is defined  by   
,gesenius1 8,breath1 spirit1 spoken of  
the breath of ,god1 i4 e41 a7  the wind1
 b7 the breath1 breathing of his anger4 
#b4 ,breath1 life of  man and beasts4   
#c4 ,the mind1 the intellect4 #d4       
,concr4 living thing1  animals40    ,the
 latter1 ruach1 occurs #ddb times4      
,spirit in every instance in the  ,old  
,testament is from this word1 except    
,job #bf3d1 and ,prov4 #bj3bg2 where  it
 is from n'shah-mah4 ,besides spirit it 
is translated wind #ig times1  breath1  
#bh times1 smell1 #h times1 mind1 #f    
times1 blast1 #d times2 also  anger1    
courage1 smell1 air1 c41 in all sixteen 
different ways4    ,spirit in the ,new  
,testament is from the ,greek1  7pneuma7
 in  every instance4 ,the original word 
occurs #che times1 and besides spirit   
is rendered ghost #ib times1 wind1 once1
 and life1 once4 ,parkhurst in his      
,greek ,lexicon1 says3 8,it may be worth
 remarking that the leading sense  of   
the old ,english word ghost is breath2  

444 that ghost is evidently of  the same
 root with gust of wind2 and that both  
these words are plain  derivatives from 
the ,hebrew1 to move with violence2     
whence also gush1  c40    ,pneuma is    
defined by ,robinson in his ,greek      
,lexicon of the ,new  ,testament1 to    
mean1 primarily1 8#a4 ,a breathing1     
breath1 breath of air1  air in motion4  
#b4 ,the spirit of man1 i4 e41 the vital
 spirit1 life1  soul1 the principle of  
life residing in the breath breathed    
into men  from ,god1 and again returning
 to ,god40    ,we now have before us the
 use and definitions of the words from  
which  soul and spirit are translated4  
,from the facts presented we learn that 
a  large variety of meanings attaches to
 them2 and that we are at liberty       
wherever they occur to give them that   
definition which the sense of the       
context requires4 ,but when a certain   
meaning is attached to either of  these 
words in one place1 it is not saying    
that it has the same meaning  in every  

other place4    ,by a dishonorable      
perversion on this point some have tried
 to hold up to  ridicule the advocates  
of the view we here defend4 ,thus1 when 
we read in  ,gen4 #b3g1 that ,adam      
became a living soul1 the sense demands1
 and the  meaning of the word soul will 
warrant1 that we then apply it to the   
whole person2 ,adam1 as a complete      
being1 was a living soul4 ,but when we  
read in ,gen4 #ce3ah1 8,and it came to  
pass1 as her soul was in departing1  for
 she died10 we give the word1 according 
to another of its  definitions1 a more  
limited signification1 and apply it1    
with ,parkhurst1  to the breath of life4
    ,but some have met us here in this  
manner3 8,materialists tell us that     
soul means the whole man1 then let us   
see how it will read in ,gen4  #ce3ah2  
#8,and it came to pass as the whole man 
was in departing2 for she  died4'0 ,or  
they will say1 8,materialists tell us   
that soul means the  breath2 then let us
 try it in ,gen4 #b3g3 #8,and ,adam     

became a living  breath4'0    ,such a   
course1 while it is no credit to their  
mental acumen1 is utterly  disastrous to
 all their claims of candor and honesty 
in their treatment  of this important   
subject4 ,while we are not at liberty to
 go beyond the  latitude of meaning     
which is attached to the words soul and 
spirit1 we  are at liberty to use       
whatever definition the circumstances of
 the case  require1 varying of course in
 different passages4 ,but in the whole  
list  of definitions1 and in the entire 
use of the words1 we find nothing       
answering to that immaterial1           
independent1 immortal part1 capable of a
  conscious1 intelligent1 active        
existence out of the body as well as in1
  of which the popular religious        
teachers of the day endeavor to make    
these words the vehicle4    ,and now we 
would commend to the attention of the   
reader another  stupendous fact1 the    
bearing of which he cannot fail to      
appreciate4 ,we  want to know if this   

soul1 or spirit1 is immortal4 ,the      
,hebrew and ,greek  words from which    
they are translated1 occur in the       
,bible1 as we have  seen1 seventeen     
hundred times4 ,surely1 once at least in
 that long list  we shall be told that  
the soul is immortal1 if this is its    
high  prerogative4 ,seventeen hundred   
times we inquire if the soul is once    
said  to be immortal1 or the spirit     
deathless4 ,and the invariable and      
overwhelming response we meet is1 ,not  
,once6 ,nowhere1 though used so  many   
hundred times1 is the soul said to be   
undying in its nature1 or the  spirit   
deathless4 ,strange and unaccountable   
fact1 if immortality is an  inseparable 
attribute of the soul and spirit6    ,an
 attempt is sometimes made to parry the 
force of this fact by saying  that the  
immortality of the soul1 like that of   
,god1 is taken for  granted4 ,we reply1 
,the immortality of ,god is not taken   
for granted4  ,although this might be   
taken for granted if anything could be  

so taken1  yet it is directly asserted  
that ,god is immortal4 ,let now the     
advocates  of the soul's natural        
immortality produce one text where it is
 said to  have immortality1 as ,god is  
said to have it1 #a ,tim4 #f3af1 or     
where it is  said to be immortal1 as    
,god is said to be1 #a ,tim4 #a3ag1 and 
the question  is settled4 ,but this     
cannot be done2 and the ignoble shift of
 the  taken-for-granted argument falls  
dead to the floor4                      
,,chapter ,,vii4                        
,,the ,,spirit ,,returns ,,to ,,god4    
,ecclesiastes #ab3g3 8,then shall the   
dust return to the earth as it was1  and
 the spirit shall return to ,god who    
gave it40 ,it is natural for men  to    
appeal first and most directly to those 
sources from which they  expect the most
 efficient help4 ,so the advocates of   
man's natural  immortality1 when put to 
the task of showing what scriptures they
 regard  as containing proof of their   
position1 almost invariably make their  

first appeal to the text here quoted4   
,in the examination of this text1 and   
all others of a like nature1 let it     
ever be remembered that the question at 
issue is1 ,has man in his nature  a     
constituent element1 which is an        
independent entity1 and which1 when  the
 body dies1 keeps right on in           
uninterrupted consciousness1 being      
capable of exercising in a still higher 
degree out of the body the  functions of
 intelligence and activity which it     
manifested through the  body1 and       
destined1 whether a subject of ,god's   
favor1 or of his  threatened and merited
 wrath1 to live so long as ,god himself 
exists4    ,does this text assert       
anything of this kind8 ,does it state   
that from  which even such an inference 
can be drawn8 ,we invite the reader to  
go  with us1 while we endeavor to       
consider carefully what the text really 
teaches4 ,our opponents appeal to it as 
direct testimony4 ,let us see how  far  
we can go with them4    #a4 ,solomon1   

under a series of beautiful figures1    
speaks in ,eccl4 #ab3a-g1  of the lying 
down of man in death4 ,granted4    #b4  
,dust1 or the body1 and spirit are      
spoken of as two distinct things4       
,granted4    #c4 ,at death1 the spirit  
leaves the body4 ,granted4    #d4 ,the  
spirit is disposed of in a different    
manner from the body4  ,granted4    #e4 
,this spirit returns to ,god1 and is    
therefore conscious1 after the          
dissolution of the body4 ,not granted4  
,where is the proof of this8 ,here  our 
paths begin to diverge from each other4 
,but how could it return to  ,god if it 
was not conscious8 ,answer3 ,in the     
manner ,job describes4 8,if he  ,god set
 his heart upon man1 if he gather unto  
himself his spirit and  his breath1 all 
flesh shall perish together1 and man    
shall turn again to  dust40 ,job #cd3ad1
 #ae4 ,this text speaks of ,god's       
gathering to himself the  8breath0 of   
man2 something which no one supposes to 
be capable of a  separate conscious     

existence4 ,over against this           
proposition we are  compelled to mark1  
,assumption4    #f4 ,this spirit is     
therefore to exist forever4 ,this       
conclusion also we  fail to see1 either 
expressed1 or even in the remotest      
manner1 implied4  ,thus the vital points
 in the evidence are wholly assumed4    
,but if the spirit here does not mean   
what it is popularly supposed to  mean1 
what is its signification8 ,what is it  
that returns to ,god8 ,it will  be      
noticed that it is something which ,god 
8gave0 to man4 ,and ,solomon  introduces
 it in a familiar manner1 as if alluding
 to something already  recorded and well
 understood4 ,he makes evident reference
 to the creation  of man in the         
beginning4 ,his body was formed of the  
dust2 and in  addition to this1 what did
 ,god do for man or give unto him8 ,he  
breathed  into his nostrils the breath  
of life4 ,this is the only spirit that  
is  distinctly spoken of as having been 
given by ,god to man4 ,no one claims    

that this1 like the body1 was from the  
dust1 or returns to dust2 but it  does  
not therefore follow that it is         
conscious or immortal4    ,landis1 p4   
#acc1 falls into this wrong method of   
reasoning4 ,he says3--    8,if the soul 
were mortal1 it too would be given up to
 the dust1 it would  return also to the 
earth4 ,but ,god affirms that it does   
not return to the  earth2 and therefore 
it is distinct from the mortal and      
perishable part  of man40    ,the breath
 of life is distinct from the body1 and 
did not come from the  dust of the      
ground2 but to say that it can exist in 
a conscious state  independent of the   
body1 and that it must live forever1 is 
groundless  assumption4    ,if spirit   
here means 8the breath of life10 how1 or
 in what sense1 does  it return to ,god8
 ,landis1 p4 #aej1 thus falsely treats  
this point also3  8,how can the air we  
breathe10 he asks1 8return to ,god80    
,between the  breath of life as imparted
 to man by ,god1 vitalizing the animal  

frame1  and air considered simply as an 
element1 we apprehend there is a broad  
distinction4 ,solomon is showing the    
dissolution of man by tracing back  the 
steps taken in his formation4 ,the      
breath of life was breathed into  ,adam 
in the beginning2 by which he became a  
living soul4 ,that is  withdrawn from   
man1 and as a consequence he becomes    
inanimate4 ,then the  body1 deprived of 
its vitalizing principle1 having been   
formed of the  dust1 goes back to dust  
again4    ,that the breath of life came 
from ,god to man1 none will deny4 ,do   
they  ask how it returns to him8 ,tell  
us how it came from him1 and we will    
tell how it returns4 ,in the same sense 
in which ,god gave it to man1 in  that  
sense it returns to him4 ,that is all   
there is of it4 ,the  explanation is    
perfectly simple1 because one division  
of the problem is  comprehended just as 
easily as the other4 ,it is an easy     
thing to turn  off with a flippant sneer
 an explanation which if allowed to     

stand1  takes the very breath of life   
out of a cherished theory4    ,but there
 is a grave objection lying against the 
popular exposition of  this text1 which 
must not pass unnoticed4 ,it is involved
 in the  question1 ,what was the state  
or condition of this spirit before ,god 
gave  it to man8 ,was it an independent1
 conscious1 and intelligent being1      
before it was put into ,adam1 as it is  
claimed that it was after ,adam got     
through with it1 and it returned to     
,god8 ,solomon evidently designs to     
state respecting all the elements of    
which man is composed1 as is  expressly 
stated of the body1 that they resume the
 original condition in  which they were1
 before they came together to form the  
component parts  of man4 ,we know it is 
argued that the expression respecting   
the body1  that it returns to the dust  
8as it was10 is good ground for an      
inference  that the spirit returns not  
as it was4 ,every principle of logic    
requires  the very opposite conclusion4 

,for1 having set the mind upon that idea
 of  sameness of condition1 and then    
referring us to the source from whence  
the spirit came1 and stating that it    
goes back to that source1 the  language 
is as good as an affirmation that it    
goes back to its original  condition    
also1 and must be so understood unless  
an express affirmation  is made to the  
contrary4 ,the question is therefore    
pertinent1 ,was this  spirit before it  
came into man1 a conscious being1 as it 
is claimed to  be after it leaves him8  
,in other words1 have we all had a      
conscious  pre-existence8 ,is the       
mystery of our ,lord's incarnation      
repeated in  every member of the human  
race8 ,yes6 if popular theologians      
rightly  explain this text4 ,and the    
more daring or reckless spirits among   
them1  seeing the logical sequence of   
their reasoning1 boldly avow this       
position4    ,mr4 ,landis 7to whom we   
make occasional reference as an exponent
 of the  popular theory7 recoils at the 

idea of pre-existence1 and claims 7p4   
#adg7 that the spirit does not return as
 it was1 but acquires 8a moral          
character1 and so is changed from what  
it was when first created and  given to 
man06 ,oh6 then1 when ,adam's body was  
formed of the dust of the  ground a     
spirit was created 7from what87 and put 
into it4 ,where did he  learn this8 ,to 
what new revelation has he had access to
 become  acquainted with so remarkable a
 fact8 ,or whence derives he his        
authority  to manufacture statements of 
this kind8 ,his soul swells with        
indignation  over some whom he styles   
materialists1 and whom he accuses of    
manufacturing scripture4 ,thou that     
sayest a man should not1 dost thou8     
,nothing is said of the 8creation of a  
spirit0 in connection with the          
formation of ,adam's body4 ,the body    
having been formed1 ,god1 by an  agency1
 not created for the purpose1 but       
already existing with himself1  endowed 
it with life1 and ,adam became a living 

soul4    ,having thus artfully          
introduced the idea that the spirit was 
created for  the occasion1 ,mr4 ,l4     
takes up this reasoning which shows that
 if the  spirit is conscious after      
leaving the body1 it must have been     
before it  entered it1 and1 applying to 
it a term doubtless suggested by his own
  feelings in view of the assumptions to
 which he was himself obliged to        
resort1 calls it silly4 ,nevertheless   
here is the rock on which their         
exposition of this text inevitably and  
hopelessly founders4    ,there is       
another consideration not without its   
bearing on this question4  ,the words1  
8,and the spirit shall return to ,god   
who gave it10 are spoken  promiscuously 
of all mankind4 ,they apply alike to the
 righteous and  wicked4 ,if the spirit  
survives the death of the body1 the     
spirits of the  righteous would1 as a   
natural consequence1 ascend to ,god1 in 
whose  presence they are promised       
fullness of joy4 ,but do the spirits of 

the  wicked go to ,god also8 ,for what  
purpose8 ,the immediate destination     
usually assigned to them is the lake of 
fire4 ,is it said that they first  go to
 ,god to be judged8 ,then we ask1 ,where
 does the ,bible once affirm  that a    
person is judged when he dies8 ,on the  
contrary1 the ,scriptures  invariably   
place the ,judgment in the future1 and  
assert in the most  explicit terms that 
,god has appointed a day for that       
purpose4 ,acts  #ag3ca4    ,thus the    
,bible doctrine of the ,judgment is     
directly contradicted by this  view4    
,according to the ,scriptures no man has
 yet received his final  judgment2 yet1 
according to the view under examination1
 the spirits of  all who have ever died1
 good and bad1 righteous and wicked1    
have gone to  ,god4 ,for what purpose   
have the spirits of the wicked gone to  
him8 ,are  they there still8 ,does ,god 
so deal with rebels against his         
government--give them ,heaven from one  
to six thousand years1 more or  less1   

and hell afterward8 ,away with a view   
which introduces such  inconsistencies  
into ,god's dealings with his creatures4
    ,how infinitely preferable that view
 which alone the record warrants2  that 
is1 that the spirit that returns to ,god
 who gave it is the breath  of life1    
that agency by which ,god vivifies and  
sustains these physical  frames2 since  
this1 so far as the record goes1 is just
 what ,god did give  to man in the      
beginning1 since the definition of the  
term sustains such  an application1     
since this spirit1 without doing        
violence to either  thought or language1
 can return to ,god in the same sense in
 which it  came from him1 and1 above    
all1 since this view harmonizes all the 
record1 and avoids those inconsistencies
 and contradictions in which we  find   
ourselves inevitably involved the very  
moment we undertake to make  the spirit 
mean a separate entity1 conscious in    
death and immortal in  its nature4      
,,chapter ,,viii4                       

,,the ,,formation ,,of ,,the ,,spirit4  
,in a search for testimony relative to  
the nature of man1 with the  purpose of 
ascertaining whether or not he is       
immortal1 those texts first  demand     
attention which are claimed as proof    
that he is above and beyond  the power  
of death4 ,zech4 #ab3a1 is introduced as
 positive testimony on  this side of the
 question3    8,the burden of the word  
of the ,lord for ,israel1 saith the     
,lord1 which  stretcheth forth the      
heavens and layeth the foundations of   
the earth1  and formeth the spirit of   
man within him40    ,with an immense    
flourish this text is introduced by ,mr4
 ,landis1 p4 #aeb2  and with an air of  
triumph he adds that materialists are in
 the habit of  passing it in silence4   
,we think we can answer for them that   
they have  seen in it nothing to answer1
 and hence have declined to spend their 
time beating the air4 ,as to the nature 
of the spirit which ,god forms in  man1 
its characteristics and attributes1 this

 text affirms nothing4  ,above all1     
respecting the main inquiry1 ,is this   
spirit immortal8 the  text is entirely  
silent4 ,why then is it introduced8     
,because it contains  the word spirit4  
,but1 as has been shown 7chapter vi71   
nothing is proved  by the mere use of   
the words soul and spirit1 till some    
affirmation can  be found in the        
,scriptures that these terms signify an 
independent  entity1 which has the power
 of uninterrupted consciousness1 and the
  endowment of immortality4 ,for men to 
take these terms and give them          
definitions and clothe them with        
attributes which are the offspring of   
pagan philosophy1 or figments of their  
own imagination1 and then claim  that   
because the ,bible uses these terms it  
sustains their views1 is to  us1 at     
least1 a very unsatisfactory method of  
settling this question4  ,but1 from the 
persistency with which it is followed by
 those of the  opposite view1 one might 
conclude that it is the only way they   

have of  sustaining their position4     
,god formeth the spirit of man within   
him4 ,so the text asserts4 ,the word1   
form1 is in the ,septuagint1 plasso4    
,the definition of this word1 as  given 
by ,liddell and ,scott1 is1 8,to form1  
mould1 shape1 ,lat4 fingere1  strictly  
used of the artist who works in soft    
substances1 such as earth1  clay1 wax40 
,the word1 then1 signifies giving shape 
and form to something  already in       
existence2 for the artist does not      
create his clay1 wax1 c41  but only     
changes its form4 ,the second definition
 seems1 however1 to be  more applicable 
to the case in hand4 ,thus1 8,,ii4      
generally1 to bring into  shape or form1
 4    1 to mould and form the mind or   
body  by care1 diet1 and exercise40     
,thus ,god makes man the crown of       
creation  by forming in him 7through a  
superior organization of the brain7 an  
intellectual or mental nature1 and we   
can still further form or mold it1  by  
care and cultivation4 ,there is nothing 

here to favor the idea of the  creation 
of a separate immaterial and immortal   
entity1 and its insertion  into the     
human frame4    ,this text is           
illustrated by ,job #cb3h3 8,but there  
is a spirit in man2 and  the inspiration
 of the ,almighty giveth them           
understanding20 not 8giveth  it the     
spirit understanding10 as we heard an   
immaterialist in debate  not long since 
read it2 but 8giveth them the men       
understanding40 ,that  is1 men are      
endowed with a superior mental          
organization2 and by means of  that ,god
 gives them understanding4    ,since1   
however1 ,zech4 #ab3a1 is used by       
immaterialists1 to prove that  souls are
 specially created1 it raises the       
question1 which may as well  be         
considered in this connection as any    
other1 whence the spirit1  whatever it  
is1 is derived4 ,in the text under      
consideration1 the present  tense is    
evidently used for the past2 and hence  
it might be read1 8,the  burden of the  

word of the ,lord 444 which stretched   
forth the heavens1  and laid the        
foundations of the earth1 and formed the
 spirit of man  within him40 ,if now    
this means the creation of an immortal  
entity to be  added to man1 called his  
spirit1 it applies only to the first    
man1 the  man formed at the creation of 
the world4 ,the question then remains1  
,how  do all succeeding members of the  
human race1 how do we1 get an immortal  
spirit8 ,is it by a special act of      
creation on the part of ,god1 or is it  
by generation from father to son8 ,has  
,god1 for every member of the human     
race since ,adam1 by special act created
 a soul or spirit8 ,they who say  he    
has1 contradict ,gen4 #b3b1 which       
declares that all ,god's work of        
creation1 so far as it pertains to this 
world1 was finished in the first  week  
of time4 ,if this testimony is true1 it 
is certain that ,god has not  been at   
work ever since creating human souls as 
fast as bodies were  brought into       

existence to need them1 the greater part
 of the time  thousands of them every   
day4    ,has ,god thus made himself the 
servant of the human race1 to wait upon 
their will1 caprice1 and passions8 for  
how many of the inhabitants of  this    
earth are the offspring of the foulest  
iniquity and the most  unbridled lust6  
,does ,god hold himself in readiness to 
create souls which  must come from his  
hand immaculate and pure1 to be thrust  
into such vile  tenements1 at the       
bidding of godless lust8 ,the reader    
will pardon the  irreverence of the     
question1 for the sake of an exposure of
 the  absurdity of that theory which    
prompts it4    ,but if we say that the  
soul is transmitted with the body1 then 
what  becomes of its incorruptibility   
and immortality8 for 8that which is born
  of the flesh is flesh40 ,john #c3f4   
,and ,peter says 7#a ,pet4 #a3bc-be73   
8,being born again1 not of corruptible  
seed1 but of incorruptible1 by the  word
 of ,god which liveth and abideth       

forever4 ,for all flesh is as grass1    
and all the glory of man as the flower  
of grass4 ,the grass withereth1  and the
 flower thereof falleth away2 but the   
word of the ,lord endureth  forever40   
,there could hardly be a plainer        
testimony that man as a whole is mortal 
and perishable4 ,he is born of          
corruptible seed4 ,but more than this1  
it  is added1 8,all flesh is as grass40 
,should it be said that this means      
simply the body1 we reply that the term 
flesh is frequently used in the  ,new   
,testament to signify the whole man4    
,thus1 ,rom4 #c3bj3 8,by the deeds  of  
the law there shall no flesh be         
justified40 ,paul does not here talk    
about the justification of bones1       
sinews1 nerves and muscles2 he refers   
to the whole responsible man4 ,in the   
same sense the term is used in many     
other passages4 ,but ,peter himself1 in 
the passage just quoted1 cuts off  its  
application exclusively to the body2 for
 after saying that 8all  flesh is as    

grass10 he continues1 8and all the glory
 of man as the  flower of grass40 ,the  
glory of man must include all that there
 is noble  and exalted about his nature4
 ,if the soul is the highest and most   
godlike part of man1 it is included in  
this glory2 but lo6 it is all  like the 
flower of the grass1 transitory and     
perishable4    ,the word mortal1 which  
means liable to death1 occurs five times
 in our  ,english version1 and in every 
instance is used to describe the nature 
of  the real man4 ,rom4 #f3ab2 #h3aa2 #a
 ,cor4 #ae3ec1 #ed2 #b ,cor4 #d3aa4 ,it 
occurs  in the original in one other    
instance 7#b ,cor4 #e3d7 where it is    
rendered  8mortality40    ,the texts    
usually relied on to prove that souls   
are immediately created  are ,eccl4     
#ab3g2 ,isa4 #eg3af2 ,zech4 #ab3a4 ,the 
first of these was examined  in the last
 chapter4 ,the word translated 8form0 in
 the last of these  passages1 as shown  
in this present chapter1 is not a word  
that signifies  to create1 but only to  

put into form1 mold1 and fashion4 ,isa4 
#eg3af1  speaks of the souls which ,god 
has made4 ,but there are numerous other 
texts1 as ,job #aj3h-aa2 ,isa4 #dd3b2   
#fd3h2 ,jer4 #a3e1 c41 which speak in   
the same manner of the body4 ,but if    
such expressions can be used with       
respect to the body1 produced by the    
natural process of generation1 the  same
 expression with reference to the soul  
contains no proof that that  is not also
 transmitted with the body4    ,god said
 to our first parents1 and the          
commission was repeated to ,noah  after 
the flood1 8,be fruitful and multiply40 
,multiply what8 ,themselves1  of course4
 ,did that mean that they should        
multiply bodies1 and ,god would         
multiply souls to fit them8 ,nothing of 
the kind2 but they were to  multiply    
beings having all the characteristics1  
endowments1 and  attributes of          
themselves4 ,so ,adam1 ,gen4 #e3c1      
8begat a son in his own  likeness1 after
 his image1 and called his name ,seth40 

,this son was like  ,adam in all        
respects1 having all the natures that   
,adam possessed2 and  that which was    
begotten by ,adam was called ,seth4 ,but
 according to the  doctrine of          
creationism1 ,adam begat only a body1   
and ,god created a soul1  which is the  
real man1 and called his name ,seth1 and
 put it into that  body4 ,neither this  
text nor any other gives countenance to 
any such  absurdity4    ,some prominent 
theologians1 both ancient and modern1   
have adopted the  doctrine of traduction
 as opposed to that of creationism1     
believing the  latter to be contrary to 
philosophy and revelation1 but the      
former to be  in harmony with both4 ,in 
,wesley's ,journal1 ,vol4 v41 p4 #aj1 is
 found the  following entry3--    8,i   
read and abridged an old work on the    
origin of the soul4 ,i never  before saw
 anything on the subject so             
satisfactory4 ,i think the author       
proves to a demonstration that ,god has 
enabled man1 as all other  creatures1 to

 propagate his whole specie1 consisting 
of soul and body40    ,the testimony of 
,richard ,watson 7,institutes1 pp4 #cfb1
 #c7 is equally  explicit4 ,he says3--  
8,a question as to the transmission of  
this corruption of nature from  parents 
to children has been debated among those
 who1 nevertheless1  admit the fact2    
some contending that the soul is ex     
traduce2 others  that it is by immediate
 creation4 ,it is certain that1 as to   
the  metaphysical part of this question1
 we can come to no satisfactory         
conclusion4 ,the ,scriptures1 however1  
appear to be more in favor of           
traduction4 #8,adam begat a son in his  
own likeness4' #8,that which is born  of
 the flesh is flesh1' which refers      
certainly to the soul as well as to  the
 body4444 ,the tenet of the soul's      
descent appears to have most            
countenance from the language of        
,scripture1 and it is no small          
confirmation of it1 that when ,god      
designed to incarnate his own ,son1 he  

stepped out of the ordinary course1 and 
formed a sinless human nature           
immediately by the power of the ,holy   
,ghost40    ,the evidence is thus       
rendered conclusive from both reason and
 ,scripture1  that the soul is          
transmitted through the process of      
generation with the  body4 ,what then1  
we ask again1 becomes of its            
immortality8 ,for 8that  which is born  
of the flesh is flesh10 and mortality   
cannot generate  itself to a higher     
plane and beget immortality4 ,this is   
not saying that  mind is matter2 for the
 results of organization are not to be  
confounded  with the matter of which the
 organization is composed4              
,,chapter ,,ix4                         
,,who ,,knoweth8      ,with these words 
,solomon introduces1 in ,eccl4 #c3ba1 a 
very important  question respecting the 
spirit of man4 ,he says3 8,who knoweth  
the spirit  of man that goeth upward1   
and the spirit of the beast that goeth  
downward to the earth80 ,deeming this a 

good foundation1 the advocates of       
natural immortality proceed to build    
thereon4 ,they take it to be1 first1  a 
positive declaration that the spirit of 
man does go up1 and the spirit  of the  
beast downward to the earth4 ,then the  
superstructure is easily  erected3      
,thus1 ,solomon must have believed that 
man had a spirit capable  of a separate 
and conscious existence in death2 and   
this spirit1 in the  hour of            
dissolution1 ascends up on high1 and    
goes into the presence of  ,god4 ,it    
therefore survives the stroke of death1 
and is consequently  immortal4    ,here 
they rest their argument2 but we would  
like to have them proceed2  for the text
 speaks of the spirit of the beast1     
which must also be  disposed of4 ,if the
 spirit of man1 because it separates    
from him and  goes up1 is conscious1 is 
not the spirit of the beast1 because it 
separates from it and goes down1        
conscious also8 ,there is nothing in the
  man's spirit going up which can by any

 means show it to be conscious1  any    
more than there is in the spirit of the 
beast going down1 to show it  to be     
conscious4 ,but1 if the spirit of the   
beast survives the stroke of  death1 it 
has just as much immortality as that of 
man4 ,this line of  argument1 therefore1
 proves too much1 and must be abandoned4
    ,but is not the word spirit as      
applied to the beast a different word in
  the original from the one translated  
spirit and applied to man8 ,no2 they    
are both from the same original word2   
and that word is ruach1 the word  from  
which spirit is translated in the ,old  
,testament in every instance  with two  
exceptions4 ,the beast has the same     
spirit that man has4    ,landis 7p4     
#adf7 feels the weight of the stunning  
blow which this fact  gives to the      
popular view1 and endeavors to parry its
 force by the  following desperate      
resort3 ,he says that ,solomon is here  
describing the  state of doubt and      
perplexity through which he had formerly

 passed2 and1  to use ,mr4 ,l4's own    
words1 8in this perplexity he attributes
 to both man  and beast a ruach40 ,but  
he says that ,solomon got over this     
state of  doubt and uncertainty1 and    
8never again attributed a ruach to      
beasts40  ,what we regard as the ,bible 
view of man's nature is not unfrequently
  denominated infidelity by the popular 
theologians of the present day2  but it 
strikes us as rather a bold position to 
go back and accuse the  sacred writers  
of laboring under a spirit of infidelity
 when they penned  these sentiments4    
,but if we take ,solomon's words to be a
 declaration that the spirit of  man    
does go up1 his question1 even then1    
would imply a strong  affirmation that  
we are ignorant of its essential        
qualities4 ,who knoweth  this spirit8   
,who can tell its nature8 ,who can      
describe its inherent  characteristics8 
,who can tell how long it shall continue
 to exist8 ,on  these vital points1 the 
text is entirely silent1 granting all   

that is  claimed for it4    ,but1       
further1 if this text asserts that the  
spirit of man goes up to  ,god1 it will 
be noticed that it is spoken            
promiscuously of all mankind4  ,then the
 same queries would arise respecting the
 spirits of the wicked1  for what       
purpose they go to ,god1 and the same   
objections would lie  against that view 
that were stated in the examination of  
,eccl4 #ab3g1 in  chapter vii4    ,to   
arrive1 however1 at the correct meaning 
of ,eccl4 #c3ba1 a brief  examination of
 the context is necessary4 ,in verse    
#ah1 ,solomon expresses  a desire that  
the sons of men may see that they       
themselves are beasts4  ,not that he    
intended to be understood that man is in
 no respect superior  to a beast2 for no
 one1 inspired or not1 above the level  
of an idiot1  would make such an        
assertion1 in view of man's more perfect
  organization1 his reasoning faculties1
 and1 above all1 his future  prospects1 
if righteous4 ,he simply means1 as      

plainly expressed in the  next verse1   
that in one respect1 namely1 their      
dissolution in death1 man  possesses no 
superiority over the other orders of    
animated existence4  8,for10 he says1   
8that which befalleth the sons of men1  
befalleth beasts2  even one thing       
befalleth them2 as the one dieth here is
 the point of  similarity1 so dieth the 
other2 yea1 they have all one breath    
ruach1  the same word that is rendered  
spirit in verse #ba2 so that a man in   
this respect hath no pre-eminence above 
a beast4 ,all go unto one place  is that
 place ,heaven8 and is this a           
declaration that all1 men and  beasts   
alike1 go there8 all are of the dust1   
and all turn to dust  again40    ,thus  
definite and positive is the teaching of
 ,solomon that in respect to  their life
 here upon earth1 and their condition in
 death1 men and beasts  are exactly     
alike2 and now can we suppose that1     
after having thus  clearly expressed his
 views of this matter1 he proceeds in   

the very next  sentence to contradict it
 all1 and assert that in death there is 
a  difference between men and beasts1   
that men do have a pre-eminence1 that   
all do not go to one place1 that the    
spirit of man goes up conscious  to     
,god1 and the spirit of the beast goes  
down to perish in the earth8  ,this     
would be to make the wisest man that    
ever lived1 the most stupid  reasoner   
that ever put pen to paper4    ,how1    
then1 is his language in verse #ba to be
 understood8 ,answer3  ,understand it as
 a question whether the spirit of man   
goes up1 and the  spirit of the beast   
down1 as some asserted in opposition to 
the views  which he taught4 ,john       
,milton1 author of ,paradise ,lost1 so  
translates it3  8,who knoweth the spirit
 of man an sursum ascendat whether it   
goeth  upward80 c4 ,the ,douay ,bible   
renders the passage thus3 8,who knoweth 
if  the spirit of the children of ,adam 
ascend upward1 and if the spirit of  the
 beasts descend downward80 ,the         

,septuagint1 the ,vulgate1 the ,chaldee 
,paraphrase1 the ,syriac1 and the       
,german of ,luther1 give the same       
reading4    ,this puts the matter in    
quite a different light1 and saves      
,solomon from  self-contradiction2 but1 
alas for the immaterialist6 it          
completely  overturns the structure of  
immortality built thereon4    ,the      
notion prevailed in the heathen world   
that man's spirit ascended up  to be    
with the gods1 but the spirit of the    
beast went down to the earth4  ,it was  
the old lesson taught by that unreliable
 character4 in ,eden1 8,ye  shall not   
surely die10 but 8ye shall be as gods40 
,solomon contradicts  this by stating   
the truth in the case1 that death       
reduces man and beast  alike to one     
common condition4 ,then he asks1 ,who   
knows that the opposite  heathen        
doctrine is true1 that the spirit of man
 goes up1 and that of  the beast down8  
,he had declared that they all went to  
one place1 in  accordance with ,god's   

original sentence1 8,thou shalt surely  
die20 now he  calls for evidence1 if    
there be any1 to show that the opposite 
doctrine  is true4 ,thus he smites to   
the ground this pagan notion by putting 
it to  the proof of its claims1 for     
which no proof exists4    ,there is     
another class of expressions respecting 
the word spirit1 which  properly come   
under consideration at this point4 ,the 
first is ,ps4 #ca3e1  where ,david says3
 8,into thine hand ,i commit my spirit40
 ,our ,lord used  similar language1     
perhaps borrowed from this expression of
 ,david1 when1  expiring on the cross1  
he said1 8,father1 into thy hands ,i    
commend my  spirit40 ,luke #bc3df4 ,and 
,stephen1 the martyr1 in the same line  
of  thought1 put up this expiring       
prayer3 8,lord ,jesus1 receive my       
spirit40  ,acts #g3ei4 ,what was it     
which ,david and our ,lord wished to    
commit into  the hands of ,god1 and     
,stephen1 into the hands of ,christ8 ,a 
conscious  entity it is claimed1 the    

living and immortal part of man2 for    
nothing  less could properly be         
committed to ,god4 ,thus ,mr4 ,landis   
7p4 #aca7 asks3  8,what was it then8    
,the mere life which passed into        
nonentity at death8  ,and can any one   
suppose they would have commended to    
,god a nonentity8  ,this would be a     
shameless trifling with sacred things40 
,but ,david1 on  one occasion 7#a ,sam4 
#bf3bd71 prayed that his life might be  
much set by1  or be precious1 in the    
eyes of the ,lord4 ,that which is       
precious in his  sight1 it seems might  
very properly be commended to his       
keeping1  especially when passing1 for  
his sake1 out of our immediate control4 
,and  in the very psalm 7#ca7 in which  
he commits his spirit to ,god1 he does  
it  in view of the fact that his enemies
 had 8devised to take away his  life40  
,verse #ac4    ,it is a fact that the   
same or similar acts are spoken of      
frequently as  done in reference to the 
life that are said to be done in        

reference to  the spirit4 ,can a person 
commit his spirit to ,god8 ,so he can   
commit to  him the preservation of his  
life4 ,thus ,david says1 ,ps4 #fd3a3    
8,preserve  my life40 ,what6 ,mr4       
,landis would exclaim1 preserve a       
nonentity8 ,jonah  prayed 7#d3c71 8,o   
,lord1 take1 ,i beseech thee1 my life   
from me40 ,christ  says1 ,john #aj3ae3  
8,i lay down my life for the sheep20 and
 in ,john #ac3ch1  he asks ,peter1      
8,wilt thou lay down thy life for my    
sake80    ,thus our life is something   
that we can commit to another for safe  
keeping2 it can be taken away from us2  
we can give it up1 or lay it  down4 ,is 
it1 therefore1 a distinct entity1       
conscious in death8 ,if it is  not1 then
 equivalent expressions applied to the  
spirit do not prove that  to be         
conscious in death and immortal2 for    
they prove the same in the  one case as 
in the other2 and whatever they fail to 
prove in the one  case1 they fail to    
prove also in the other4    ,but if the 

spirit1 as is claimed1 lives right along
 after death1 just as  conscious as     
before1 and a hundred-fold more active1 
capable1  intelligent1 and free1 where  
would be the propriety of committing it 
to  ,god in the hour of death1 any more 
than at any point during its earthly    
existence8 ,there would be none         
whatever4 ,entering upon that permanent 
higher life1 it would be much more      
capable of caring for itself than in    
this earthly condition4 ,the expression 
bears upon its very face evidence  that 
those who used it desired to commit     
something into the care of  their ,maker
 which was about to pass out of their   
possession2 to commit  something into   
his hands for safe keeping until they   
should be brought  back from the state  
of unconsciousness and inactivity into  
which they  were then falling4 ,and what
 was that8 ,it was what they were then  
losing1  namely1 their life1 their      
pneuma1 which ,robinson defines as      
meaning1  among other things1 8,the     

principle of life residing in the       
breath1  breathed into man from ,god1   
and again returning to ,god40 ,and when 
the  life is thus given up to ,god by   
his people1 where is it8 8,hid with     
,christ in ,god40 ,col4 #c3c4 ,and when 
will the believer receive it again8     
8,when ,christ who is our life shall    
appear40 ,verse #d4 ,then ,stephen will 
receive from his ,lord that which while 
dying he besought him to receive4  ,then
 they who for ,christ's sake have lost  
their life 7not merely their  bodies    
while their life continued right on7    
will have that life restored  to them   
again4                                  
,,chapter ,x4                   ,,the   
,,spirits ,,of ,,just ,,men ,,made      
,,perfect4    8,but ye are come10 says  
,paul1 8unto ,mount ,zion1 and unto the 
city of the  living ,god1 the ,heavenly 
,jerusalem1 and to an innumerable       
company of  angels1 to the general      
assembly and church of the firstborn    
which are  written in ,heaven1 and to   

,god the ,judge of all1 and to the      
spirits of  just men made perfect1 and  
to ,jesus the mediator of the new       
covenant1  and to the blood of          
sprinkling1 that speaketh better things 
than that of  ,abel40 ,heb4 #ab3bb-bd4  
,with a great show of confidence1 either
 pretended or real1 the advocates  of   
man's immortality bring forward this    
text in proof of their position4  ,that 
portion of the forgoing quotation upon  
which they hang their theory  is the    
expression1 8the spirits of just men    
made perfect10 which they  take to be   
both a declaration and proof thereof1   
that the spirits of men  are released by
 death1 and thereupon are made perfect  
or glorified in  the presence of ,god in
 ,heaven4 ,a little further examination 
of the  language will1 we think1 show   
that such an assertion is not made in   
the  text and that even such an         
inference cannot justly be drawn4       
,that ,paul is here contrasting the     
blessings and privileges enjoyed by     

believers under the gospel dispensation 
with those possessed by the ,jews  under
 the former dispensation1 will probably 
not be questioned on either  side4 ,ye  
are not come to the mount that might be 
touched ,mount ,sinai  and the sound of 
a trumpet1 c41 that is1 to that system  
of types and  ceremonies instituted     
through ,moses at ,sinai1 of which an   
outward  priesthood were the ministers1 
and ,old ,jerusalem the representative  
city2 but ye are come to ,mount ,zion1  
to the ,new ,jerusalem1 to ,jesus1 and  
to his better sacrifice4 ,these things  
to which we are come are the  superior  
blessings of the gospel1 over what was  
enjoyed under the former  dispensation4 
,but where or how does the fact come in1
 as one of these  blessings1 that man   
has a spirit which is conscious in      
death1 and is  made perfect by the      
dissolution of the body8 ,it will be    
seen that if  this be a fact1 it is     
brought in1 at best1 only incidentally4 
,there is  no proof of it in the        

expression1 8spirits of just men made   
perfect10 in  itself considered2 for    
they could be made perfect at some      
future time1  without supposing them    
conscious from death to the             
resurrection4 ,the  only proof that can 
here be found1 then1 lies in the fact   
that we are  said to have come to these 
spirits4 ,this is supposed to prove that
  they must be spirits out of the body1 
and that they must also be  conscious4  
,then we inquire1 ,how do we come to the
 spirits of just men  made perfect1 and 
what is meant by the expression8    ,it 
is not difficult to determine how we    
come to all the other objects  mentioned
 by ,paul in the three verses quoted2   
but how we come to the  spirits of just 
men made perfect1 according to the      
popular view of that  expression1 is not
 so clear4 ,if we mistake not1 the      
common view will  have to be modified1  
or the explanation remain ungiven4      
,let us see3 8,ye are come or1 putting  
it in the first person1 since ,paul     

brings these to view as present         
blessings all through the gospel        
dispensation1 we are come unto ,mount   
,zion1 and unto the city of the  living 
,god1 the heavenly ,jerusalem40 ,that   
is1 we in this dispensation no  longer  
look to ,old ,jerusalem as the center of
 our worship1 but we look  above1 to the
 ,new ,jerusalem1 where the sanctuary   
and ,priest of this  dispensation are4  
,in this sense we are come to them4     
8,and to an innumerable company of      
angels40 ,angels are the assistants of  
our ,lord in his work1 who now mediates 
for his people individually4 ,dan4      
#g3aj4 ,they are sent forth to minister 
to those who shall be heirs of          
salvation4 ,heb4 #a3ad4 ,they are       
therefore more intimately concerned in  
the believer's welfare in this          
dispensation than in the old4 ,we have  
thus come to their presence and         
ministration4    8,to the general       
assembly and church of the firstborn    
which are written  in ,heaven40 ,that   

is1 we have now come to the time when   
believers of  whatever nationality1     
whose names are recorded in the ,lamb's 
book of  life in ,heaven1 constitute a  
general assembly1 or compose one church4
 ,we  do not now look to ,jewish        
genealogies to find the people of ,god1 
but we  look to the record in ,heaven4  
,and ,god now takes his people into     
covenant  relation with himself as      
individuals1 and not as a nation4 ,thus 
we are  come in this dispensation to the
 general assembly1 the church of the    
firstborn4    8,and to ,god the ,judge  
of all40 ,directly1 through the         
mediation of his  ,son1 we draw near to 
,god4 ,passing over for a time the      
expression under  discussion1 the       
spirits of just men made perfect1 we    
read on3--    8,and to ,jesus the       
mediator of the new covenant40 ,we now  
come to ,jesus1  the real mediator1     
instead of to the typical priesthood of 
the former  dispensation4    8,and to   
the blood of sprinkling that speaketh   

better things than that of  ,abel40     
,that is1 there is now ministered for us
 the blood of ,jesus1 the  better       
sacrifice1 which takes away from us sin 
in fact1 instead of the  blood of       
beasts1 which took it away only in      
figure4    ,it can readily be seen how  
we come to all these things under this  
dispensation2 how these are all         
privileges and blessings under the      
gospel1 beyond what was enjoyed in the  
former dispensation4 ,but now1 if  the  
spirits of just men made perfect mean   
disembodied spirits in the  popular     
sense1 how do we come to these as a     
gospel blessing8 ,this is  what we would
 like to have our friends tell us4 ,in  
what respect is our  relation to our    
dead friends1 the supposed spirits of   
the departed1  changed by the gospel8   
,if there is any sense in which we may  
be said to  have come to these1 we would
 like to know it4    ,but again1 when do
 we come into closest contact with a    
man's spirit8 ,is  it when that spirit  

is disembodied1 and has gone far away to
 dwell in  the presence of ,god1 and is 
to have no more to do forever with      
anything  that is done under the sun8   
,eccl4 #i3f4 ,is it not rather when the 
spirit  of a man through the eyes of    
that man looks upon us1 through his     
mouth  speaks to us1 and through his    
hands handles us8 ,outside the          
hell-doomed  hosts of spiritualists1    
will any one say that we enjoy more     
intimate  relations with a spirit when  
it is out of the body than we do while  
it  is in the body8 ,a consideration of 
this point must convince any one that   
the idea of coming to the spirits of    
just men made perfect cannot  possibly  
be applied to spirits out of the body4  
,it will be noticed further that the    
text does not speak of spirits made     
perfect1 but of men made perfect4 ,the  
,greek 7    7 shows that the participle1
 8made perfect10 agrees with  8the      
just10 or 8just men10 and not with      
8spirits40 ,when1 then1 we  inquire1 are

 men made perfect8 ,there is a certain  
sense in which they  are made perfect in
 this life through the justification of 
the blood of  ,christ1 and              
sanctification of his ,spirit2 and they 
are made perfect in  an absolute sense1 
as in ,heb4 #aa3dj1 when they experience
 the final  glorification1 and their    
vile bodies are made like unto ,christ's
 most  glorious body4 ,phil4 #c3ba4     
,if it is said that the text refers to  
this latter perfection1 then it is      
placed beyond the resurrection1 and     
affords no proof of a conscious         
disembodied spirit4 ,if it refers to the
 former1 then it applies to  persons    
still in this state1 and not in death4  
,to one or the other it  must refer2 and
 apply it which way we may1 it does not 
bring to view a  spirit conscious in    
death4 ,therefore it fails entirely to  
prove the  point in favor of which our  
friends produce it4    ,in harmony with 
the context1 we apply it to the present 
state1 to men in  this life1 to a       

blessing peculiar to the gospel1 to the 
justification  and sanctification which 
the believer now enjoys through ,christ4
 ,and in  this sense we see how we come 
to it1 as to all the other things       
mentioned by ,paul4 ,we come to the     
enjoyment of this blessing ourselves1   
and to communion and fellowship with    
those who are also in possession of  it4
    ,finally1 to show that this not a   
view devised to meet any exigency of    
our position1 we will bring to its      
support a name which with all will  have
 great weight1 and with many will be    
final authority4 ,dr4 ,adam  ,clarke1 on
 this passage1 says3--    8,in several  
parts of this epistle to the ,hebrews1 1
 the just  man1 signifies one who has a 
full knowledge of the ,christian system1
 who  is justified and saved by ,christ 
,jesus2 and  are the adult  ,christians1
 who are opposed to the  or babes in    
knowledge and  grace4 ,see chap4        
#e3ab-ad2 #h3aa2 ,gal4 #d3a-c4 ,the     
spirits of just men  made perfect1 or   

the righteous perfect1 are the          
full-grown  ,christians2 those who are  
justified by the blood and sanctified by
 the  ,spirit of ,christ4 ,being come to
 such implies that spiritual union      
which the disciples of ,christ have with
 each other1 and which they  possess how
 far soever separate2 for they are all  
joined in one ,spirit1  ,eph4 #b3ah2    
they are in the unity of the ,spirit1   
,eph4 #d3c1 #d2 and of one  soul1 ,acts 
#d3cb4 ,this is a unity which was never 
possessed even by the  ,jews themselves1
 in their best state2 it is peculiar to 
real  ,christianity2 as to nominal      
,christianity1 wars and desolations     
between  man and his fellows are quite  
consistent with its spirit40    ,the    
reader is also referred to ,dr4 ,c4's   
note at the end of ,heb4 #ab4           
,,chapter ,,xi4                         
,,the ,,spirits ,,in ,,prison4    8,for 
,christ also hath once suffered for     
sins1 the just for the unjust1  that he 
might bring us to ,god1 being put to    

death in the flesh1 but  quickened by   
the ,spirit2 by which also he went and  
preached unto the  spirits in prison2   
which sometime were disobedient1 when   
once the  longsuffering of ,god waited  
in the days of ,noah1 while the ark was 
a  preparing1 wherein few1 that is1     
eight souls1 were saved by water40 #a   
,pet4 #c3ah-bj4      ,the advocates of  
natural immortality are not long in     
finding their way  to this passage4     
,here1 it is claimed1 are spirits       
brought to view1 out  of the body2 for  
they were the spirits of the            
antediluvians3 and they  were conscious 
and intelligent2 for they could listen  
to the preaching  of ,christ1 who1 by   
his conscious spirit1 while his body lay
 in the  grave1 went and preached to    
them4    ,let us see just what          
conclusions the popular interpretation  
of this  passage involves1 that we may  
test their claims by the ,scriptures4   
#a4  ,the spirits were the spirits of   
wicked men2 for they were disobedient in

  the days of ,noah1 and perished in the
 flood4 #b4 ,they were consequently  in 
their place of punishment1 the place to 
which popular theology  assigns all such
 spirits immediately on their passing   
from this state of  existence4 #c4 ,the 
spirit of ,christ went into hell to     
preach to them4  ,these are the facts   
that are to be cleared of               
improbabilities1 and  harmonized with   
the ,scriptures1 before the passage can 
be made available  for the popular view4
    ,but the bare suggestion of so      
singular a transaction as ,christ's     
going  to preach to these spirits1      
immediately gives rise to the query for 
what  purpose ,christ should take pains 
to go down into hell1 to preach to      
damned spirits there2 and what message  
he could possibly bear to them4  ,the   
day of their probation was past2 they   
could not be helped by any  gospel      
message2 then why preach to them8 ,would
 ,christ go to taunt them  by describing
 before them blessings which they could 

never receive1 or  raising in their     
bosoms hopes of a release from          
damnation1 which he  never designed to  
grant8    ,these considerations fall    
like a mighty avalanche across the way  
of the  common interpretation4 ,the     
thought is felt to be almost an         
insuperable  objection1 and many are the
 shifts devised to get around it4 ,one  
thinks  that the word preached does not 
necessarily mean to preach the gospel1  
notwithstanding almost every instance of
 the use of the word in the ,new        
,testament describes the preaching of   
the gospel by ,christ or his  apostles2 
but that ,christ went there to announce 
to them that his  sufferings had been   
accomplished1 and the prophecies        
concerning him  fulfilled4 ,but what    
object could there be in that8 ,how     
would that affect  their condition8 ,was
 it to add poignancy to their pain by   
rendering  their misery doubly sure8    
,and were there not devils enough in    
hell to  perform that work1 without     

making it necessary that ,christ should 
perform such a ghostly task1 and that1  
too1 right between those points  of time
 when he laid down his life for our sins
 and was raised again for  our          
justification8    ,another thinks these 
were the spirits of such as repented    
during the  forty days' rain of the     
flood2 that they were with the saved in 
,paradise1 a department of the under    
world where the spirits of the good  are
 kept 7the elysium1 in fact1 of ancient 
heathen mythology71 but that  they      
8still felt uneasy on account of having 
perished that is1 lost  their bodies    
under a divine judgment10 and 8were now 
assured by ,jesus  that their repentance
 had been accepted40    ,such resorts   
show the desperate extremities to which 
the popular  exposition of this passage 
is driven4    ,others frankly           
acknowledge that they cannot tell what1 
nor for what  purpose1 ,christ preached 
to the lost in hell4 ,so ,landis1 p4    
#bcf4 ,but he  says it makes no         

difference if we cannot tell what he    
preached nor why  he preached1 since we 
have the assurance that he did go there 
and  preach4 ,profound conclusion6      
,would it not be better1 since we have  
the  assurance that he preached1 to     
conclude that he preached at a time when
  preaching could benefit them1 rather  
than at a time when we know that it     
could not profit them1 and there could  
be no occasion for it whatever8    ,the 
whole issue thus turns on the question1 
,when was this work of  preaching       
performed8 ,some will say1 8,while they 
were in prison1 and that  means the     
state of death1 and shows that the dead 
are conscious and can  be preached to40 
,then1 we reply1 the dead also can be   
benefited by  preaching1 and led to     
repentance2 and the doctrine of         
purgatory springs  in full blossom into 
our creed4    ,but does the text affirm 
that the preaching was done to these    
spirits  while they were in prison8 ,may
 it not be that the preaching was done  

at  some previous time to persons who   
were1 when ,peter wrote1 in prison1 or1 
if you please1 in a state of death8 ,so 
it would be true that the spirits  were 
in prison when ,peter makes mention of  
them1 and yet the preaching  might have 
been done to them at a former period1   
while they were still  in the flesh and 
could be benefited by it4 ,this is the  
view taken of the  passage by ,dr4      
,clarke4 ,he says3--    8,he went and   
preached ,by the ministry of ,noah one  
hundred and twenty  years40    ,thus he 
places ,christ's going and preaching by 
his ,spirit in the days of  ,noah1 and  
not during the time his body lay in the 
grave4    ,again1 he says3--    8,the   
word 1 spirits1 is supposed to render   
this view of the  subject improbable1   
because this must mean disembodied      
spirits2 but  this certainly does not   
follow2 for the spirits of just men made
  perfect1 ,heb4 #ab3bc1 certainly means
 righteous men1 and men still in  the   
church militant2 and the ,father of     

spirits1 ,heb4 #ab3i1 means men  still  
in the body2 and the ,god of the spirits
 of all flesh1 ,num4  #af3bb1 and       
#bg3af1 means men1 not in a disembodied 
state40    ,the preaching was certainly 
to the antediluvians4 ,but why should   
,christ  single out that class to preach
 to1 about twenty-four hundred years    
afterward1 in hell8 ,the whole idea is  
forced1 unnatural1 and absurd4 ,the     
preaching that was given to them was    
through ,noah1 who1 by the power of  the
 ,holy ,ghost 7#a ,pet4 #a3ab71         
delivered to them the message of        
warning4  ,let this be the preaching    
referred to1 and all is harmonious and  
clear2  and this interpretation the     
construction of the original demands2   
for  the word rendered in our version1  
8were disobedient10 is simply the       
aorist participle2 and the dependent    
sentence1 8when once the  long-suffering
 of ,god waited in the days of ,noah10  
limits the verb  8preached0 rather than 
the participle4 ,the whole passage might

 be  translated thus3 8,in which also1  
having gone to the spirits in prison1   
he preached to the then disobedient     
ones1 when once or at the time  when the
 long-suffering of ,god waited in the   
days of ,noah40    ,but how were they in
 prison8 ,in the same sense in which    
persons in error  and darkness are said 
to be in prison4 ,isa4 #db3g3 8,to open 
the blind  eyes1 to bring out the       
prisoners from the prison1 and them that
 sit in  darkness out of the prison     
house40 ,also ,isa4 #fa3a3 8,the ,spirit
 of the  ,lord ,god is upon me2 because 
the ,lord hath anointed me to preach    
good  tidings unto the meek2 he hath    
sent me to bind up the broken-hearted1  
to  proclaim liberty to the captives1   
and the opening of the prison to them   
that are bound40 ,christ himself        
declared1 ,luke #d3ah-ba1 that this     
scripture was fulfilled in his mission  
to those here on earth who sat in       
darkness and error1 and under the       
dominion of sin4 ,so the antediluvians  

were shut up under the sentence of      
condemnation4 ,their days were limited  
to a hundred and twenty years2 and their
 only way of escape from  impending     
destruction was through the preaching of
 ,noah4    ,so much with reference to   
the spirits to whom the preaching was   
given4  ,now we affirm further that     
,christ's spirit did not go anywhere to 
preach  to anybody1 while he lay in the 
grave4 ,if ,christ's spirit1 the real   
being1 the divine part1 did survive the 
death of the cross1 then    #a4 ,we have
 only a human offering for our          
sacrifice2 and the claim of the         
spiritualists is true that the blood of 
,christ is no more than that of  any    
man4    #b4 ,then ,christ did not pour  
out his soul unto death and make it an  
offering for sin1 as the prophet        
declared that he would1 ,isa4 #ec3aj1   
#ab2  and his soul was not sorrowful    
even unto death1 as he himself affirmed4
  ,matt4 #bf3ch4    #c4 ,the text says  
,christ was quickened by the ,spirit2   

and between his  death and quickening no
 action is affirmed of him2 and hence   
any such  affirmation on the part of man
 is assumption4 ,there can be no doubt  
but  the quickening here brought to view
 was his resurrection4 ,the ,greek word 
is a very strong one1 1 to impart life1 
to make alive4 ,he was  put to death in 
the flesh1 but made alive by the        
,spirit4 ,landis1 p4 #bcb1  labors hard 
to turn this word from its natural      
meaning and make it  signify1 not giving
 life1 but continuing alive4 ,it is     
impossible to  regard this as anything  
less than unmitigated sophistry4 ,the   
verb is a  regular active verb4 ,in the 
passive voice it expresses an action    
received4 ,christ did not continue      
alive1 but was made alive by the        
,spirit4 ,then he was for a time dead4  
,how long8 ,from the cross to the       
resurrection4 ,rom4 #a3d4 ,so he says   
himself in ,rev4 #a3ah1 ,i am he that   
liveth and was dead4 ,yet men will stand
 up1 and for the purpose of  sustaining 

a pet theory1 rob the world's ,offering 
of all its virtue1 and  nullify the     
whole plan of salvation1 by declaring   
that ,christ never was  dead4    ,the   
word quicken is the same that is used in
 ,rom4 #h3aa3 8,but if the  ,spirit of  
,him that raised up ,jesus from the     
dead1 dwell in you1 ,he that  raised up 
,christ from the dead1 shall also       
quicken your mortal bodies by  his      
,spirit that dwelleth in you40 ,god     
brought again our ,lord from the  dead  
by the ,holy ,spirit2 and by the same   
,spirit are his followers to be  raised 
up at the last day4 ,but that ,christ   
went anywhere in spirit1 or  did any    
action between his death and quickening1
 is what the ,scriptures  nowhere       
affirm1 and no man has a right to claim4
    ,mr4 ,landis1 p4 #bce1 argues that  
this preaching could not have been in   
the days of ,noah1 because the events   
narrated took place this side the  death
 of ,christ4 ,why did he not say this   
side the resurrection of  ,christ8 ,oh6 

that would spoil it all4 ,but the record
 shows upon its very  face that if it   
refers to a time subsequent to ,christ's
 death1 it was  also subsequent to his  
resurrection2 for if events are here    
stated in  chronological order1 the     
resurrection of ,christ as well as his  
death  comes before his preaching4      
,thus1 #a4 ,he was put to death in the  
flesh4  #b4 ,was quickened by the       
,spirit1 which was his resurrection1 as 
no man  with any show of reason can     
dispute2 and #c4 ,went and preached to  
the  spirits in prison4 ,so the         
preaching does not come in1 on this     
ground1  till after ,christ was made    
alive from the dead4    ,some people    
seem to treat the ,scriptures as if they
 were given to man  that he might       
exercise his inventive powers in trying 
to get around  them4 ,but no inventive  
power that the human mind has yet       
developed will  enable a man1 let him   
plan1 contrive1 devise1 and arrange1 as 
he may1 to  fix this preaching of       

,christ between his death and           
resurrection4 ,if he  could fix it      
there1 what would it prove8 ,the man of 
sin would rise up  and bless him from   
his papal throne1 for proving his       
darling purgatory4  ,such a position may
 do for ,mormons1 ,mohammedans1 ,pagans1
 and ,papists2  but let no ,protestant  
try to defend it1 and not hang his head 
for shame4  ,mr4 ,landis says that 8,mr4
 ,dobney and the rest of the fraternity 
conveniently forget that there is any   
such passage as #a ,pet4 #c3ai in  the  
word of ,god40 ,but we cannot help      
thinking that it would have been  well  
for him1 and saved a pitiful display of 
distorted logic1 if he had  been prudent
 enough to forget it too4    ,,the      
,,word ,,spirit ,,in ,,other ,,texts4   
,there are a few other texts which      
contain the word spirit an explanation  
of which may be properly introduced at  
this point3--    ,luke #bd3ci3 8,behold 
my hands and my feet1 that it is ,i     
myself3 handle me  and see2 for a spirit

 hath not flesh and bones as ye see me  
have40 ,these  are the words of ,christ 
as on one occasion he met with his      
disciples  after his resurrection2 and  
as he then possessed a spiritual body   
which  is given by the resurrection1 it 
is claimed that his words prove the     
existence of spirits utterly disembodied
 in the popular sense4 ,but we  inquire1
 ,what did the disciples suppose they   
saw8 ,verse #cg states3 8,they  supposed
 they had seen a spirit20 and on this   
verse ,greenfield puts in  the margin   
the word phantasma instead of pneuma1   
and marks it as a  reading adopted by   
,griesbach4 ,they supposed they had seen
 a phantom1  apparition1 specter4 ,this 
exactly corresponds with their action   
when on  another occasion ,christ came  
to them walking on the sea1 ,matt4      
#ad3bf2  ,mark #f3di1 and they were     
affrighted and cried out1 supposing it  
was a  spirit1 where the ,greek uses    
phantom in both instances4 ,the ,bible  
nowhere countenances the idea that      

phantoms or specters have any real      
existence2 but the imagination and      
superstition of the human mind have     
ever been prolific in such conceptions4 
,the disciples were of course  familiar 
with the popular notions on this        
question2 and when the ,saviour         
suddenly appeared in their midst1 coming
 in without lifting the latch1  or      
making any visible opening1 as spiritual
 bodies are able to do1 their  first    
idea was the superstitious one of an    
apparition or specter1 and  they were   
affrighted4    ,now when ,jesus1 to     
allay their fears1 told them that a     
spirit had not  flesh and bones as he   
had1 he evidently used the word spirit  
in the  sense of the idea which they    
then had in their minds1 namely1 that of
 a  phantom2 and though the word pneuma 
is used1 which in its very great        
variety of meanings may be employed1    
perhaps1 to express such a  conception1 
we are not to understand that the word  
cannot be used to  describe bodies like 

that which ,christ then possessed4 ,he  
was not such a  spirit as they supposed2
 for a pneuma1 such as they then        
conceived of1  in the sense of a        
phantom1 had not flesh and bones as he  
had4  ,bloomfield1 on verse #cg1 says3--
    8,it may be added that our ,lord    
meant not to countenance those notions1 
but to show his hearers that1 according 
to their own notions of  spirits1 he was
 not one40    ,acts #bc3h3 8,for the    
,sadducees say that there is no         
resurrection1 neither  angel nor spirit1
 but the ,pharisees confess both40 ,paul
 declared himself  in verse #f to be a  
,pharisee2 and in telling what they     
believed1 in verse  #h1 it is claimed   
that ,paul plainly ranged himself on the
 side of those  who believe in the      
separate conscious existence of the     
spirit of man4  ,but does this text say 
that the ,pharisees believed any such   
thing8 ,three  terms are used in        
expressing what the ,sadducees did not  
believe1  8resurrection1 angel1 and     

spirit40 ,but when the faith of the     
,pharisees  is stated1 these three are  
reduced to two3 8,the ,pharisees confess
  both40 ,both means only two1 not      
three4 ,now what two of the three terms 
before employed unite to express one    
branch of the faith of the  ,pharisees8 
,the word angel could not be one2 for   
angels are a distinct  race of beings   
from the human family4 ,then we have    
left1 resurrection  and spirit4 ,the    
,pharisees believed in angels and in the
 resurrection of  the human race4 ,then 
all the spirit they believed in1 as     
pertaining to  man1 according to this   
testimony1 is what is connected with the
  resurrection2 and that1 of course1 is 
the spiritual body with which we  are   
then endowed4 8,it is sown10 says this  
same apostle1 8a natural body1  it is   
raised a spiritual body40 #a ,cor4      
#ae3dd4 ,that the term spirit is        
applied to those beings which possess a 
spiritual body is evident from  ,heb4   
#a3g1 which reads1 8,who maketh his     

angels spirits40 ,angels are  personal  
beings1 but their bodies are spiritual  
bodies1 invisible1 under  ordinary      
circumstances1 to mortal eyes4 ,hence   
they are called spirits4  ,so of ,god1  
,john #d3bd3 8,god is a ,spirit20 that  
is1 a spiritual being2 not  an          
impersonal one1 as much in one place as 
another4    #a ,cor4 #e3e3 8,to deliver 
such an one unto ,satan for the         
destruction of  the flesh1 that the     
spirit may be saved in the day of the   
,lord ,jesus40  ,although this text is  
quoted to prove the separate conscious  
existence  of a part of man between     
death and the resurrection1 the reader  
cannot  fail to notice that the time    
when the spirit is saved is in the day  
of  the ,lord ,jesus1 when the          
resurrection takes place4 ,this text    
proves  nothing1 therefore1 respecting  
the condition of the spirit previous to 
that time2 and1 so far as our present   
purpose is concerned1 we might  dismiss 
it with this remark2 but a word or two  

more may serve to free  the text still  
further from difficulty4 ,what is meant 
by delivering the  person to ,satan8 and
 what is the destruction of the flesh8  
,satan is the  ,god of this world2 and  
if any man is a friend of the world1 he 
is on the  side of ,satan and an enemy  
of ,god4 ,the church is the body of     
,christ1 and  belongs to him4 ,a person 
committing the deeds spoken of in this  
chapter  must be separated from that    
body1 and given back to the world4 ,he  
is  thus delivered unto ,satan4 ,this is
 for the destruction of the flesh4 ,the 
flesh is often used to mean the carnal  
mind4 ,gal4 #e3ai-ba4 ,the              
spiritually-minded man has crucified1 or
 destroyed1 the flesh4 ,now1 a  person  
who desires eternal life1 when he finds 
himself set aside from  the church1 and 
placed back in the world1 the kingdom of
 ,satan1 on  account of his having the  
carnal mind1 understands that to gain   
eternal  life he must then put away the 
carnal mind1 or crucify and destroy the 

flesh4 ,if he does this1 he becomes     
spiritually minded1 joined again to  the
 body of ,christ1 and the old man1 the  
flesh1 being destroyed1 he1 as  a       
spiritually-minded man1 will be saved in
 the day of the ,lord ,jesus4  ,spirit  
we understand to be used in contrast    
with the flesh1 the one  denoting a     
person in a carnal state1 the other1 in 
a spiritual4 ,to deal  with a person as 
the apostle here directs1 set him aside 
from the church  till he sees1 and      
repents of1 his sins1 is often the only 
way to save  him4 ,in the day of the    
,lord ,jesus1 a person is saved by      
having his body  fashioned like unto    
,christ's glorious body1 not destroyed4 
,phil4 #c3ba4  ,the destruction spoken  
of in the text cannot therefore be the  
literal  destruction of the body in     
contrast with the disembodied spirit4   
,,chapter ,,xii4                        
,,departure ,,and ,,return ,,of ,,the   
,,soul4      ,we have now examined all  
those passages in which the word spirit 

is used  in such a manner as to furnish 
what is claimed to be evidence of its   
uninterrupted consciousness after the   
death of the body4 ,we have found  them 
all easily explainable in harmony with  
other positive and literal  declarations
 of the ,scriptures that the dead know  
not any thing1 that  when a man's breath
 goeth forth and he returneth to his    
earth1 his very  thoughts perish1 and   
that there is no wisdom nor knowledge   
nor device in  the grave to which we go4
 ,and so far the unity of the ,bible    
system of  truth on this point is       
unimpaired1 and the harmony of the      
testimony of  the ,scriptures is        
maintained4    ,we will now examine     
those scriptures in which the term soul 
is supposed  to be used in a manner to  
favor the popular view4 ,the first of   
these is  ,gen4 #ce3ah3 8,and it came to
 pass as her soul was in departing 7for 
she  died71 that she called his name    
,benoni40 ,this is adduced as evidence  
that the soul departs when the body     

dies1 and lives on in an active1        
conscious condition4    ,luther ,lee    
remarks on this passage3--    8,her body
 did not depart4 ,her brains did not    
depart4 ,there was nothing  which       
departed which could consistently be    
called her soul1 only on the            
supposition that there is in man an     
immaterial spirit which leaves the  body
 at death40    ,we may offset this      
assertion of ,luther ,lee's with the    
following  criticism from ,prof4        
,bush3--    8,as her soul was in        
departing4 ,heb4 betzeth naphshah1 in   
the going  out of her soul1 or life4    
,gr41      1 in her  sending out her    
life4 ,the language legitimately implies
 no more than  the departing or ceasing 
of the vital principle1 whatever that   
be4 ,in  like manner when the prophet   
,elijah stretched himself upon the dead 
child1 #a ,kings #ag3ba1 and cried three
 times1 saying1 #8,o ,lord my ,god1 let 
this child's soul come into him again1' 
he merely prays for the return  of his  

physical vitality40--,note on ,gen4     
#ce3ah4    ,the ,hebrew word here       
translated soul is nephesh1 rendered in 
the  ,septuagint by psuche2 and it is   
unnecessary to remind those who have    
read the chapter on ,soul and ,spirit   
that these words mean something  besides
 body and brains4 ,they often signify   
that which can be said to  leave the    
body1 as we shall presently see1        
rendering entirely uncalled  for the    
supposition of an immaterial spirit     
which ,mr4 ,lee makes such  haste to    
adopt4    ,what then did depart1 and    
what is the plain1 simple import of the 
declaration8 ,we call the reader's      
attention again to the criticism of     
,parkhurst1 the lexicographer1 on this  
passage3--    8,as a noun1 nephesh hath 
been supposed to signify the spiritual  
part  of man1 or what we commonly call  
his soul4 ,i must for myself confess    
that ,i can find no passage where it    
hath undoubtedly this meaning4 ,gen4    
#ce3ah2 #a ,kings #ag3ba1 #bb2 ,ps4     

#af3aj1 seem fairest for this           
signification4 ,but may not nephesh1 in 
the three former passages1 be  most     
properly rendered breath1 and in the    
last1 a breathing or animal  frame80    
,thus1 while ,mr4 ,parkhurst admits that
 ,gen4 #ce3ah1 is the fairest  instance 
that can be found where nephesh could be
 supposed to mean the  spiritual part of
 man1 yet he will not so far hazard his 
reputation1 as  a scholar and critic as 
to give it that meaning in this or any  
other  instance1 declaring that here it 
may most properly be rendered 8breath40 
,and this is in harmony with the account
 of man's creation1 where it is  seen   
that the imparting of the breath of life
 is what made ,adam a living  soul2 and 
the loss of that breath1 of course1     
reduces man again to a  state of death4 
#a ,kings #ag3ba1 #bb3 8,and the ,lord  
heard the voice of ,elijah1 and the soul
  of the child came into him again1 and 
he revived40 ,in the light of the       
foregoing criticism on ,gen4 #ce3ah1    

this text scarcely needs a passing      
remark4 ,the same principle of          
interpretation applies to this as to the
  former4 ,but one can hardly read such 
passages as this without noticing  how  
at variance they read with the popular  
view4 ,the child1 as a whole1  is the   
object with which the text deals4 ,the  
child was dead4 ,something  called the  
soul1 which the child is spoken of as   
having in possession1  had gone from    
him1 which caused his death4 ,this      
element1 not the child  itself1 but what
 belonged to the child1 as a living     
being1 came into him  again1 and the    
child revived4    ,but according to the 
immaterialist view1 this passage should 
not so read  at all4 ,for that makes the
 soul to be the child proper2 and the   
passage  should read something like     
this3 8,and the ,lord heard the voice of
  ,elijah1 and the child came and took  
possession of his body again1 and  the  
body revived40 ,this is the popular     
view4 ,mark the chasm between it  and   

the ,scripture record4    ,verse #ag    
tells what had left the child1 and what 
it was therefore  necessary for the     
child to recover before he could live   
again4 8,his  sickness was so sore10    
says the record1 8that there was no     
breath left  in him40 ,that was the     
trouble3 the breath of life was gone    
from the  child4 ,and when ,elijah comes
 to pray for his restoration1 he asks1  
in  the most natural manner possible1   
that the very thing that had left the   
child1 and thereby caused his death1    
might come into him again1 and  cause   
him to live2 and that was simply what   
verse #ag states1 the breath  of life4  
,thus in neither of these passages do we
 find any evidence of the  existence of 
an immaterial1 immortal soul1 which so  
confidently claims  the throne of honor 
in the temple of modern orthodoxy4      
,,chapter ,,xiii4                       
,,can ,,the ,,soul ,,be ,,killed8       
,matt4 #aj3bh3 8,and fear not them which
 kill the body1 but are not able to     

kill the soul2 but rather fear him who  
is able to destroy both soul and  body  
in hell40      ,luke records the same   
sentiment in these words3--    8,and ,i 
say unto you1 my friends4 ,be not afraid
 of them that kill the  body1 and after 
that have no more that they can do4 ,but
 ,i forewarn you  whom ye shall fear3   
,fear him1 which1 after he hath killed1 
hath power to  cast into hell2 yea1 ,i  
say unto you1 ,fear him40 ,luke #ab3d1  
#e4    ,the estimate which              
immaterialists put upon these texts is  
thus expressed  by ,mr4 ,landis1 p4     
#aha3 8,this text ,matt1 #aj3bh         
therefore must continue  to stand as the
 testimony of the ,son of ,god in favor 
of the soul's  immortality1 and his     
solemn condemnation of the soul-ruining 
errors of  the annihilation and         
,sadducean doctrine40    ,we reply3 ,mr4
 ,l4 evidently applies the argument to a
 wrong issue2 for  whatever it may teach
 concerning the intermediate state1 it  
is most  positively against the doctrine

 of eternal misery1 and the consequent  
immortality of the soul4 ,it teaches    
that ,god can destroy the soul in  hell2
 and there is no force in our ,lord's   
warning unless we understand  it to     
affirm that he will thus destroy the    
souls of the wicked4 ,we never  could   
with any propriety be warned to fear a  
person because he could do  that which  
he never designed to do1 and never would
 do4 ,we are to fear  the civil         
magistrate to such a degree1 at least1  
as not to offend  against the laws1     
because he has power to put those laws  
into execution1  and visit upon us      
merited punishment2 but our fear is to  
rest not simply  upon the fact that he  
has power to do this1 but upon the      
certainty that  he will do it if we are 
guilty of crime4 ,otherwise there could 
be no  cause of fear1 and no ground for 
any exhortation to fear4    ,now we are 
to fear ,god1 that is1 fear to disobey  
him1 because he is able  to destroy body
 and soul in hell2 and what is          

necessarily implied in  this8 ,it is    
implied that he certainly will do this  
in the cases of all  those who do not   
fear him enough to comply with his      
requirements4 ,so the  text is a direct 
affirmation that the wicked will be     
destroyed1 both  soul and body in hell4 
,the next inquiry is1 ,what is the      
meaning of the word1 destroy8 ,we answer
  that1 take the word1 soul1 to mean    
what we will1 the word1 destroy1 here   
has the same meaning and the same force 
as applied to the soul1 that the  word  
kill has as applied to the body in the  
sentence before4 ,whatever  killing does
 to the body1 destroying does to the    
soul4 ,don't fear men  because they     
cannot kill the soul as they kill the   
body2 but fear ,god  because he can and 
will kill the soul 7if wicked7 just as  
men kill the  body4 ,this is the only   
consistent interpretation of the        
language4 ,but  all well understand what
 it does to the body to kill it4 ,it    
deprives it  of all its functions and   

powers of life and activity4 ,it does   
the same  to the soul to destroy it1    
supposing the soul to be what is        
popularly  supposed4 ,the word here     
rendered destroy is  7appolluo71 and is 
defined by ,greenfield1 8to destroy1 to 
kill1 to put to death10 c4    ,having   
seen that the text affirms in the most  
positive manner the  destruction of soul
 and body1 or the complete cessation of 
existence1  for all the wicked1 in hell1
 we now inquire whether it teaches a    
conscious existence for the soul in the 
intermediate state8 ,this must  be1 it  
is claimed1 because man cannot kill it4 
,but the killing which ,god  inflicts1  
according to the popular view1 is       
torment in the flames of  hell1 and that
 commences immediately upon the death of
 the body4 ,let us  then see what the   
,scriptures testify concerning the      
receptacle of the  dead and the place of
 punishment4    ,the word1 hell1 in our 
,english version is from three different
 ,greek  words4 ,these words are        

7hades71  7ge-enna71 and   7tartaro-o1 a
 verb signifying to thrust down to      
tartarus74 ,these all  designate        
different places2 and the following full
 list of the instances  of their        
occurrence in the ,new ,testament1 will 
show their use4    ,hades occurs in the 
following passages3--      ,matt4       
#aa3bc4 ,shalt be brought down to hell4 
#af3ah4 ,the gates of hell shall not    
prevail4      ,luke      #aj3ae4 ,shalt 
be thrust down to hell4                 
#af3bc4 ,in hell he lifted up his eyes4 
,acts       #b3bg4 ,wilt not leave my   
soul in hell4                 #b3ca4    
,his soul was not left in hell4      #a 
,cor4    #ae3ee4 ,o ,grave1 where is thy
 victory8      ,rev4       #a3ah4 ,have 
the keys of hell and death4             
#f3h4 ,was death1 and hell followed4    
,rev4      #bj3ac4 ,death and hell      
delivered up the dead which were        
in them4                #bj3ad4 ,death  
and hell were cast into the lake of     
fire4    ,ge-enna signifies ,gehenna1   

the valley of ,hinnom1 near ,jerusalem1 
in  which fires were kept constantly    
burning to consume the bodies of        
malefactors and the rubbish which was   
brought from the city and cast  therein4
 ,it is found in the following places3--
      ,matt4      #e3bb4 ,shall be in   
danger of hell fire4                    
#e3bi4 ,whole body should be cast into  
hell4               #e3cj4 ,whole body  
should be cast into hell4               
#aj3bh4 ,destroy both soul and body in  
hell4               #ah3i4 ,having two  
eyes to be cast into hell fire4         
#bc3ae4 ,more the child of hell than    
yourselves4              #bc3cc4 ,how   
can ye escape the damnation of hell8    
,mark       #i3dc4 ,having two hands to 
go into hell4               #i3de4      
,having two feet to be cast into hell4  
#i3dg4 ,having two eyes to be cast into 
hell4    ,luke       #ab3e4 ,hath power 
to cast into hell4    ,james       #c3f4
 ,it is set on fire of hell4            
,tartaro-o is used only in the following

 text3    8,god spared not the angels   
that sinned1 but cast them down to      
hell40 #b  ,pet4 #b3d4    ,from these   
references it will be seen that hades is
 the place of the  dead whether         
righteous or wicked1 from which they are
 brought only by a  resurrection4 ,rev4 
#bj3ac4 ,on the contrary1 ,gehenna is   
the place into  which the wicked are to 
be cast alive with all their members1 to
 be  destroyed soul and body4 ,these    
places1 therefore1 are not to be        
confounded together4    ,now the        
punishment against which the text warns 
us1 is not a punishment  in hades1 the  
state or place of the dead1 but in      
,gehenna1 which is  not inflicted till  
after the resurrection4 ,therefore we   
affirm that the  text contains no       
evidence whatever of the condition of   
man in death1 but  passes over the      
entire period from the death of the body
 to the  resurrection4 ,and this is     
further evident from the record in      
,luke3 8,be  not afraid of them that    

kill the body1 and after that1 have no  
more that  they can do4 ,but ,i will    
forewarn you whom ye shall fear3 ,fear  
him1 which  after he hath killed1 hath  
power to cast into hell40    ,luke does 
not use the term1 soul1 at all2 yet he  
expresses the same  sentiment as        
,matthew4 ,man can kill the body or     
destroy this present  life2 but he can  
accomplish no destruction beyond that4  
,but ,god can not  only kill the body1  
or destroy the present life1 but he can 
cast into  ,gehenna1 or destroy the life
 that we have beyond the resurrection4  
,these  two things alone the text has in
 view4 ,and now when we remember that   
psuche1 the word here rendered1 soul1   
often means life1 either the  present or
 future1 and is forty times in the ,new 
,testament so rendered1  the text is    
freed from all difficulty4 ,the word1   
kill1 to be sure is not  such as would  
naturally be used in connection with    
life2 but the word1  destroy1 which is  
among the definitions of the original   

word1  apokteino1 can be appropriately  
used with life4 ,thus1 fear not them    
which kill the body1 but are not able to
 destroy the future life2 but  rather   
fear him who is able to destroy the body
 and put an end to all  future life in  
hell4 ,and it is worthy of notice that  
the destruction in  hell here threatened
 is not inflicted upon a person without 
his body4  ,nothing is said about ,god's
 destroying the soul alone2 but it is at
 some  point beyond this life1 when the 
person again has a body3 which is not   
till after the resurrection4    ,another
 declaration from the lips of our ,lord1
 found in ,matt4 #af3be1 #bf1  will     
throw some light on our present subject3
 8,for whosoever will save  his life    
shall lose it2 and whosoever will lose  
his life for my sake  shall find it4    
,for what is a man profited if he shall 
gain the whole  world1 and lose his own 
soul8 or what shall a man give in       
exchange for  his soul80 ,the word soul 
should here be rendered life4 ,dr4      

,clarke1 on  verse #bf1 says3 8,on what 
authority many here translate the word  
psuche  in the #beth verse1 life1 and in
 this verse1 soul1 ,i know not1 but am  
certain it means life in both places40  
,but let us take the expressions1 8soul0
 and 8to lose the soul10 in the  popular
 sense1 and what should we have8        
,whosoever will save his soul 7to  save 
the soul meaning to save it from hell7  
shall lose it 7that is shall  go into   
hell torments73 but whosoever will lose 
his soul 7suffer eternal  misery7 for my
 sake1 shall find it 7shall be saved in 
,heaven74 ,this  makes utter nonsense of
 the passage1 and so is a sufficient    
condemnation  of the view which makes   
such an interpretation necessary4       
,the passage simply refers to the       
present and future life4 ,thus1         
whosoever will save his life1 that is1  
will deny ,christ and his gospel  for   
the sake of avoiding persecution1 or of 
preserving his present life1  he shall  
lose it in the world to come1 when ,god 

shall destroy both soul  and body in    
,gehenna2 but he who shall lose his     
present life if need be1  for the sake  
of ,christ and his cause1 shall find it 
in the world to  come1 when eternal life
 is given to all the overcomers4        
,here the life is spoken of as something
 which can be lost and found  again4    
,between the losing and finding no one  
can claim that it maintains  a conscious
 existence4 ,and what is meant by       
finding it8 ,simply that ,god  will     
bestow it upon us in the future beyond  
the resurrection4 ,so what is  meant by 
the expression that man cannot kill it8 
,simply the same thing1  that ,god will1
 in the resurrection1 endow us with life
 again1 a life  which is beyond the     
power of man4    ,the life of all men is
 in the hands of ,god4 ,the body was    
formed of the  dust1 but the life was   
imparted by ,god4 ,man1 by sin1 has made
 this  present life a temporary one4    
,but through the plan of salvation1 by  
which the human race was placed upon a  

second probation1 after ,adam's  fall1  
with the privilege of still gaining     
eternal life1 a future life is  decreed 
for all2 for there shall be a           
resurrection of the just and  unjust4   
,with the righteous1 this life will be  
eternal2 for they have  secured the     
forgiveness of all their sins through   
,jesus ,christ2 but with  the wicked1 it
 will soon end in the second death2 for 
they have thrown  away their golden     
privilege1 and clung to their sins1 the 
wages of which  is death4 ,man may      
hasten the close of this present        
temporary life1 may  cut it short by    
killing the body1 for some years before 
it would close  in the natural course of
 events2 but that future life1 which in 
the  purpose of ,god is as sure as his  
own throne1 they cannot touch4    ,the  
exhortation is to those who are striving
 to serve ,god1 and who  thereby are    
liable to lose their present lives at   
the hands of wicked  men for the truth's
 sake4 ,fear them not1 though with the  

bloody arm of  persecution they may     
deprive you of the present life2 for the
 life which  is to come they cannot     
reach4    ,and the warning is to the    
wicked that unless they fear ,god more  
than  men1 and are governed by his glory
 more than by worldly considerations1   
he will bring their existence to an     
utter end in the fire ,gehenna4    ,the 
text1 therefore1 so far from proving the
 existence in man of an  independent1   
death-surviving1 conscious entity called
 the immortal soul1  speaks only of the 
present and future life1 and1 passing   
over the entire  period between death   
and the resurrection1 then promises the 
righteous a  life which man cannot      
destroy1 and affirms that the wicked    
shall utterly  cease to be in the second
 death4                                 
,,chapter ,,xiv4                        
,,the ,,souls ,,under ,,the ,,altar4    
,in ,rev4 #f3i-aa1 is another instance  
where the word1 soul1 is used in a      
manner which many take to be proof that 

there is in man a separate  entity1     
conscious in death1 and capable in a    
disembodied state of  performing all the
 acts1 and exercising all the emotions1 
which pertain  to this life4 ,the verses
 referred to read3--    8,and when he   
had opened the fifth seal1 ,i saw under 
the altar the souls  of them that were  
slain for the word of ,god1 and for the 
testimony which  they held4 ,and they   
cried with a loud voice1 saying1 ,how   
long1 ,o ,lord1  holy and true1 dost    
thou not judge and avenge our blood on  
them that  dwell on the earth8 ,and     
white robes were given unto every one of
 them2  and it was said unto them1 that 
they should rest yet for a little       
season1 until their fellow-servants also
 and their brethren1 that should  be    
killed as they were1 should be          
fulfilled40    ,on the hypothesis of the
 popular view1 what conclusions must we 
draw  from this testimony8    #a4 ,it is
 assumed that these souls were in       
,heaven2 then the altar under  which    

,john saw them must have been the altar 
of incense1 as that is the  only altar  
brought to view in ,heaven4 ,rev4 #h3c4 
,but the altar spoken of  in the text is
 evidently the altar of sacrifice upon  
which they were  slain4 ,therefore to   
represent them as under the altar of    
incense1 which  was never used for      
sacrifice1 is both incongruous and      
unscriptural4    #b4 ,we must conclude  
that they were in a state of            
confinement1 shut up  under the         
altar--not a condition we would         
naturally associate with the  perfection
 of heavenly bliss4    #c4 ,solomon says
 of the dead1 that their love1 their    
hatred1 and their  envy1 is now         
perished4 ,eccl4 #i3f4 ,but that makes  
no difference2 for here  are the souls  
of the holy martyrs still smarting with 
resentment against  their persecutors1  
and calling for vengeance upon their    
devoted heads4  ,is this altogether     
consistent8 ,would not the superlative  
bliss of ,heaven  swallow up all        

resentment against those who had done   
them this good  though they meant them  
harm1 and lead them to bless rather than
 curse  the hand that had hastened them 
thither8    ,but further1 the same view 
which puts these souls into ,heaven1    
puts the  souls of the wicked1 at the   
termination of this mortal life1 into   
the  lake of fire1 where they are racked
 with unutterable and unceasing         
anguish1 in full view of all the        
heavenly host4 ,in proof of this1 the   
parable of the rich man and ,lazarus is 
strenuously urged4 ,but is it so8  ,if  
it is not1 then the popular exposition  
of that parable must be  abandoned4 ,but
 that supposed stronghold will not      
readily be surrendered1  so it is proper
 to look at the bearing it has upon the 
case before us4    ,according1 then1 to 
the orthodox view1 the persecutors of   
these souls  were even then1 or         
certainly soon would be1 enveloped in   
the flames of  hell1 right before their 
eyes1 every fiber of their being        

quivering with  a keenness of torture   
which no language can express1 and of   
which no  mind can adequately conceive4 
,here they were1 their agony full in    
view of these souls of the martyrs1  and
 their piercing shrieks of infinite and 
hopeless woe ringing in their  ears2 for
 the rich man and ,abraham1 you know1   
could converse together  across the     
gulf4 ,and was not the sight of all this
 woe enough to glut  the most insatiate 
vengeance8 ,is there a fiend in hell who
 could  manifest the malevolence of     
planning and praying for greater        
vengeance  than this8 ,yet these souls  
are represented1 even under these       
circumstances1 as calling upon ,god to  
avenge their blood on their             
persecutors1 and saying 8,how long80 as 
if chiding the tardy movements of       
,providence1 in commencing1 or          
intensifying1 their torments4 ,such is  
the  character which the common view    
attributes to these holy martyrs1 and   
such the spirit with which it clothes a 

system of religion the chief  injunction
 of which is to forgive1 and the chief  
law of which is mercy4  ,does it find   
indorsement in any breast in which there
 remains a drop of  even the milk of    
human kindness8    #d4 ,these souls pray
 that their blood may be avenged--an    
article which  the uncompounded1        
invisible1 and immaterial soul1 as      
generally  understood1 is not supposed  
to possess4    ,these are some of the   
difficulties we meet1 some of the camels
 we have  to swallow1 in taking down the
 popular view4    ,but it is urged that 
these souls must be conscious2 for they 
cry to ,god4  ,how easily our expositors
 forget that language has any literal   
use1 when  they wish it to be           
figurative1 or that it is ever used as a
 figure1 when  they wish it to be       
literal4 ,there is supposed to be such a
 figure of  speech as personification1  
in which1 under certain conditions1     
life1  action1 and intelligence1 are    
attributed to inanimate objects4 ,thus  

the  blood of ,abel is said to have     
cried to ,god from the ground4 ,gen4    
#d3i1  #aj4 ,the stone cried out of the 
wall1 and the beam out of the timber    
answered it4 ,hab4 #b3aa4 ,the hire of  
the laborers1 kept back by fraud1       
cried2 and the cry entered into the ears
 of the ,lord of ,sabaoth4 ,james  #e3d4
 ,so these souls could cry1 in the same 
sense1 and yet be no more  conscious    
than ,abel's blood1 the stone1 the beam1
 or the laborer's hire4    ,so          
incongruous is the popular view that    
,albert ,barnes makes haste to set      
himself right on the record as          
follows3--    8,we are not to suppose   
that this literally occurred1 and that  
,john  actually saw the souls of the    
martyrs beneath the altar--for the whole
  representation is symbolical2 nor are 
we to suppose that the injured and  the 
wronged in ,heaven actually pray for    
vengeance on those who wronged  them1 or
 that the redeemed in ,heaven will      
continue to pray with  reference to     

things on the earth2 but it may be      
fairly inferred from  this that there   
will be as real a remembrance of the    
wrongs of the  persecuted1 the injured1 
and the oppressed1 as if such a prayer  
was  offered there2 and that the        
oppressor has as much to dread from the 
divine vengeance1 as if those whom he   
has injured should cry in ,heaven  to   
the ,god who hears prayer1 and who takes
 vengeance40--,notes on ,rev4  #f4      
,but it is said that white robes were   
given them2 hence it is further  urged  
that they must be conscious4 ,but this  
no more follows than it does  from the  
fact that they cried4 ,how was it8 ,they
 had gone down to the  grave in the most
 ignominious manner4 ,their lives had   
been  misrepresented1 their reputations 
tarnished1 their names defamed1 their   
motives maligned1 and their graves      
covered with shame and reproach1 as     
containing the dishonored dust of the   
most vile and despicable  characters4   
,thus the church of ,rome1 which then   

molded the sentiments of  the principal 
nations of the earth1 spared no pains to
 make her victims  an abhorring unto all
 flesh4    ,but the ,reformation        
commences its work4 ,it soon begins to  
be seen that  the ,romish church is the 
corrupt and disreputable party1 and     
those  against whom it vents its rage   
are the good1 the pure1 and the true4   
,the  work goes on among the most       
enlightened nations1 the reputation of  
the  church going down1 and that of the 
martyrs coming up1 until the            
corruptions of the papal abomination are
 fully exposed1 and that huge  system of
 iniquity stands before the world in all
 its naked deformity1  while the martyrs
 are vindicated from all the aspersions 
under which  that ,antichristian church 
had sought to bury them4 ,then it was   
seen that  they had suffered1 not for   
being vile and criminal1 but 8for the   
word of  ,god and for the testimony     
which they held40 ,then their praises   
were  sung1 their virtues admired1 their

 fortitude applauded1 their names       
honored1 and their memory cherished4    
,and thus it is even to this day4       
,white robes have thus been given unto  
every one of them4    ,the whole trouble
 on such passages as this we conceive to
 arise from the  theological definition 
of the word soul3 ,from that definition1
 one is  led to suppose that this text  
speaks of an immaterial1 invisible1     
immortal essence in man1 which soars    
into its coveted freedom on the  death  
of its hindrance and clog1 the mortal   
body4 ,no instance of the  occurrence of
 the word in the original ,hebrew or    
,greek will sustain such  a definition4 
,it oftenest means life2 and is not     
unfrequently rendered1  person4 ,it     
applies to the dead as well as to the   
living1 as may be seen  by reference to 
,gen4 #b3g1 where the word1 8living10   
need not have been  expressed were life 
an inseparable attribute of the soul2   
and to ,num4  #ai3ac1 where the ,hebrew 
,concordance reads1 8dead soul40    ,the

 reader is also referred to the previous
 chapter on ,soul and ,spirit4  ,from   
the definitions there given1 it is      
evident that the word soul may  mean1   
and the context requires that it here   
should mean1 simply the  martyrs1 those 
who had been slain2 the expression1 8the
 souls of them10  being used to         
designate the whole person4 ,they were  
represented to ,john  as having been    
slain upon the altar of papal sacrifice 
on this earth1  and lying dead beneath  
it4 ,so ,dr4 ,clarke1 on this passage1  
says1 8,the  altar is upon earth1 not in
 ,heaven40 ,they certainly were not     
alive when  ,john saw them under the    
fifth seal2 for he again brings to view 
the same  company in almost the same    
language1 and assures us that the first 
time  they live after their martyrdom is
 at the resurrection of the just4 ,rev4 
#bj3d-f4 ,lying there1 victims of papal 
blood-thirstiness and oppression1  the  
great wrong1 of which their sacrifice   
was the evidence1 called upon  ,god for 

vengeance4 ,they cried1 or their blood  
cried1 even as ,abel's  blood cried to  
,god from the ground4    ,thus another  
stronghold of the immortality of the    
soul must be  surrendered to a          
harmonious interpretation1 and the plain
 teaching1 of  the word of ,god4        
,,chapter ,,xv4                         
,,gathered ,,to ,,his ,,people4         
,the pleasing doctrine that man can     
never die1 though unfortunate in its    
parentage1 is very tenacious of its     
life4 ,in treating this subject in      
previous chapters1 we have found that   
the record of man's creation  brings to 
view no immortal element as entering    
into his being2 that the  ,bible1 in its
 use of the terms immortal and          
immortality1 never employs  them to     
express an attribute inherent in man's  
nature2 that no  description of soul and
 spirit1 and no signification of the    
original  words1 will sustain the       
present popular definition of these     
terms2 that  the soul and spirit1 though

 spoken of in the ,bible1 in the        
aggregate1  seventeen hundred times1 are
 never once said to be immortal or      
never-dying2 and that no text in which  
these words are supposed to be  employed
 in such a manner as to show that they  
signify an  ever-conscious1 immortal    
principle1 can possibly be interpreted  
to  sustain such a doctrine4    ,yet the
 dogma of natural immortality1 very     
reluctantly yields the  ground4 ,to a   
twentieth proof text it will cling even 
the more  tenaciously1 if the preceding 
nineteen are all swept away4 ,besides   
the  texts already noticed1 there are a 
few other passages behind which it      
seeks refuge2 and with alacrity we      
follow it into all its hiding-places1   
confident that in no passage in all the 
,bible can it find a shelter1 but  that 
into every one which it claims as its   
own1 it has entered1 not by  right of   
possession1 but as an intruder and a    
usurper4    ,behind the obituaries of   
the patriarchs it seeks to shield       

itself4 ,it is  claimed1 for instance1  
that the death of ,abraham is recorded  
in such a  manner as to show that his   
conscious existence did not cease with  
his  earthly life4 ,we might justly     
insist on their going farther back and  
taking the recorded close of the lives  
of the antediluvian patriarchs as  the  
basis of their argument4 ,one of these1 
,enoch1 was translated to  ,heaven      
without seeing death2 and all the       
others1 according to popular  belief1   
went to ,heaven just as effectually1    
through death4 ,but how  different is   
their record4 ,of ,enoch it is said that
 he 8was not2 for ,god  took him20 while
 of the others it is said1 ,and they    
8died40 ,surely these  two records do   
not mean the same thing1 and ,enoch1    
whom ,god took1 and  who is consequently
 alive in ,heaven1 must be1 judging from
 the record1  in a different condition  
from those who died4    ,but to return  
to the case of ,abraham4 ,the record of 
his death reads3  8,then ,abraham gave  

up the ghost1 and died in a good old    
age1 an old man  and full of years1 and 
was gathered to his people40 ,on this   
verse1  ,landis1 p4 #acj1 thus          
remarks3--    8,what then is this       
gatheringto the body or the soul8 ,it   
cannot refer  to the body1 for while his
 body was buried in the cave of         
,macpelah1 in  ,canaan1 his fathers were
 buried afar off2 ,terah1 in ,haran1 in 
,mesopotamia1 and the rest of his       
ancestors far off in ,chaldea4 ,of      
course1 then1 this gathering relates not
 to the body1 but to the soul2  he was  
gathered to the assembly of the blessed1
 and thus entered his  habitation40     
,to show how gratuitous1 not to say     
preposterous1 is this conclusion1 we    
raise a query on two points3 #a4 ,does  
the expression1 8gathered to his        
people10 denote that he went to dwell in
 conscious intercourse with  them8 #b4  
,were his ancestors such righteous      
persons that they went to  ,heaven when 
they died8 ,in answering these queries1 

the last shall be the  first4 ,it is a  
significant fact that ,abraham had to be
 separated from  his kindred and his    
father's house1 in order that ,god might
 make him a  special subject of his     
providence4 ,and in ,josh4 #bd3b1 we are
 plainly  told that his ancestors were  
idolaters2 for they served other gods4  
,such  being their character1 death     
would send them1 according to the       
popular  view1 to the regions of the    
damned4 ,at the time1 then1 of          
,abraham's  death1 they were writhing   
amid the lurid waves of the lake of     
fire4 ,and  when ,abraham was gathered  
to them1 if it was in the sense which   
the  theology of our day teaches1 he1   
too1 was consigned to the flames of     
hell6 ,oh6 to what absurdities will men 
suffer themselves to be led  blindfold  
by a petted theory4 ,god had said to    
,abram1 ,gen4 #ae3ae3 8,and  thou shalt 
go to thy fathers in peace2 thou shalt  
be buried in a good  old age40 ,was this
 the consoling promise that he should go

 to hell in  peace in a good old age8   
,and is the record of his death an      
assertion  that he has his place among  
the damned68 ,yes6 if the immaterialist 
theory be correct4 ,children of         
,abraham1 arise6 and with one mouth     
vindicate your 8righteous father0 from  
the foul aspersion4 ,renounce a  theory 
as far from ,heaven-born which compels  
you thus to look upon the  8father of   
the faithful40    ,does1 then1 the      
expression1 8gathered to his people10   
mean his personal1  conscious           
intercourse with them8 ,if man has an   
immortal soul which lives  in death1 it 
does2 and if it does1 ,abraham is in    
hell4 ,there is no way  of avoiding this
 conclusion1 except by repudiating the  
idea that man has  such a soul1 and     
denying his conscious happiness or      
misery while in a  state of death4      
,but how1 then1 could he be gathered to 
his people8 ,answer3 ,he could go  into 
the grave into which they had gone1 into
 the state of death1 in  which they were

 held4 ,jacob said1 when mourning for   
,joseph whom he  supposed dead3 8,i will
 go down into the grave unto my son     
mourning40 ,not  that he expected to go 
into the same locality1 or the same     
grave2 for he  did not suppose that his 
son1 being1 as he then thought1 devoured
 by  wild beasts1 was in the grave      
literally at all2 but by the grave he   
evidently meant a state of death2 and as
 his son had been violently  deprived of
 life1 he too would go down mourning    
into the state of death2  and this he   
calls going unto his son4 ,in ,acts     
#ac3cf1 ,paul1 speaking of  ,david1 says
 that he 8was laid unto his fathers40   
,this all must  acknowledge to be the   
exact equivalent of being 8gathered to  
his  people20 then the apostle goes on  
and adds1 8and saw corruption40 ,that   
which was laid unto his fathers1 or was 
gathered to his people1 saw  corruption4
 ,men may labor1 if they choose1 to     
refer it to the immortal  soul2 but in  
that way they do it a very doubtful     

favor2 for the success  of their        
argument is the destruction of their    
theory2 and the soul is  shown to be    
something which is perishable and       
corruptible in its nature4    ,the      
peaceful death of our father ,abraham   
furnishes no proof of an  immortal soul 
in man1 and from his hallowed           
resting-place no arguments  for such a  
dogma can be drawn4    ,another text may
 properly be considered in this         
connection3--    ,ps4 #ij3aj3 8,the days
 of our years are threescore years and  
ten2 and if  by reason of strength they 
be fourscore years1 yet is their        
strength  labor and sorrow2 for it is   
soon cut off and we fly away40    ,on   
the authority of this text it is claimed
 that something flies away  when our    
strength is cut off in death2 that that 
something is the  immortal soul1 and    
that if it flies away1 it is therefore  
conscious2 and  if it thus survives the 
stroke of death1 it is therefore        
immortal3  rather a numerous array of   

conclusions1 and rather weighty ones1 to
 be  drawn from the three words1 8we fly
 away40 ,let us look at ,david's        
argument4 ,the reason given why our     
strength is labor and sorrow1 is        
because it is soon cut off and we fly   
away4 ,if1 now1 our flying away  means  
the going away of a conscious soul1 into
 ,heaven1 for instance1 if  we are      
righteous1 his argument stands thus3    
8,yet is their strength labor  and      
sorrow2 for it is soon cut off1 and we  
go to ,heaven40 ,singular  reasoning1   
this6 ,but his argument is all          
consistent if by flying away he  means  
that we go into the grave1 where        
,solomon assures us that there is  no   
work1 wisdom1 knowledge1 nor device4    
,let us not abuse the psalmist's        
reasoning4    ,the text plainly tells us
 what flies away2 namely1 we fly away4  
,we is  a personal pronoun and includes 
the whole person4 ,according to ,buck's 
assertion that man is composed of two   
essential elements1 soul and  body1 the 

man is not complete without them both2  
and the pronoun1 we1  could not be used 
to express either of them separately4   
,the text does  not intimate any        
separation2 it does not say that the    
soul flies away1  or the spirit flies   
away2 but we1 in our undivided          
personality1 fly  away4 ,to what place  
does the body1 an essential part of the 
we1 fly8 ,to  the grave1 and there only4
    ,this is confirmed by ,eccl4 #i3c3  
8,the heart of the sons of men is full  
of  evil2 and madness is in their hearts
 while they live1 and after that  they  
go to the dead40 ,had this text read1   
8,and after that they go away10  it     
would have been exactly parallel to ,ps4
 #ij3aj2 for no essential  difference   
can be claimed between going and flying4
 ,but here it is  expressly told where  
we go3 we go to the grave4 ,what is     
omitted in ,ps4  #ij3aj1 is here        
supplied4    ,we may also add that the  
,hebrew word gooph1 rendered 8fly away10
  signifies1 according to ,gesenius1    

8,first1 to cover1 spec4 with wings1    
feathers1 as birds cover their young4   
,second1 to fly1 properly of birds4     
,third1 to cover over1 wrap in darkness4
 ,fourth1 to overcome with  darkness1 to
 faint1 to faint away40    ,the idea is 
plainly this3 ,though our days be       
fourscore years1 yet is  their strength 
labor and sorrow2 for it is soon cut    
off1 and we sink  away1 go to the grave1
 and are wrapped in the darkness of     
death4 ,viewed  thus1 ,david's language 
is consistent1 and his reasoning        
harmonious2 but  his language we pervert
 and his logic we destroy1 the moment we
 try to  make his words prove the       
separation from the body1 of a conscious
 soul  at death4                        
,,chapter ,,xvi4                        
,,samuel ,,and ,,the ,,woman ,,of       
,,endor4      ,in all arguments for the 
continued life and consciousness of the 
dead1 #a  ,sam4 #bh3c-bj1 usually holds 
a conspicuous place4 ,in examining this 
scripture1 we will look at 7#a7 the     

narrative1 7#b7 the claim that is  based
 upon it1 7#c7 the character of the     
actors in the incident1 7#d7 the  facts 
to be considered1 and 7#e7 the          
conclusions to be drawn4    #a4 ,the    
narrative4 ,samuel was a prophet of ,god
 in ,israel from #aaab to  #ajeh before 
,christ4 ,saul was king of ,israel from 
#ajif to #ajef before  ,christ4 ,samuel 
anointed ,saul to his office as king1   
and from time to  time communicated     
instruction to him from the ,lord as his
 counselor and  adviser4 ,at the time   
when the incident recorded in #a ,sam4  
#bh3c-bj1  occurred1 ,samuel was dead4  
,there was war between the ,israelites  
and the  ,philistines4 ,the ,philistines
 pressed hard upon ,israel4 ,they       
gathered  their forces together in      
,shunem1 and ,saul1 assembling all      
,israel to  oppose them1 pitched in     
,gilboa4 ,dismayed at the mighty array  
of the  ,philistine host1 ,saul's heart 
sunk within him1 and he was sore afraid4
  ,in anxiety and trembling1 he cast    

about him for help4 ,he sought the      
,lord1 but the ,lord answered him not4  
,no dream was given1 no token by  ,urim 
appeared1 no prophet had a word from the
 mouth of the ,lord to meet  the        
circumstances of his deep distress4 ,he 
thought of his old-time  friend1 the    
prophet ,samuel1 to whom he had so often
 gone1 and who had so  often directed   
his steps in times of doubt and danger4 
,but ,samuel was  dead1 and how could he
 consult him8    ,there was in the land 
a class of people who claimed to have   
power to  communicate with the dead4    
,this work1 called necromancy 7a        
8pretended  communication with the      
dead0--,webster71 had been strictly     
forbidden by  the ,lord1 ,lev4 #ai3ca2  
#bj3bg2 ,deut4 #ah3i-ab1 c4 ,and ,saul  
in obedience to  the command of the     
,lord1 ,ex4 #bb3ah1 had cut off1 so far 
as they could be  found1 all persons of 
that class out of the land4 ,yet a few1 
controlled  wholly by the devil1 still  
practiced1 with caution and secrecy1    

their  hellish orgies4    ,whether ,saul
 had ever believed in the reality of    
this work1 or not1 we  are not informed4
 ,but it is certain that in his present 
extremity1 his  belief gave way to the  
pretensions of these necromancers1 and  
the evil  thought took possession of him
 that he could consult in this way with 
the prophet ,samuel4 ,so he inquired for
 a woman that had a familiar  spirit1   
and was told of one at ,endor4          
,disguising himself1 in order that the  
woman1 knowing ,saul's decree  against  
witchcraft1 might not fear to           
communicate for him1 and going  secretly
 by night1 he sought the woman4 ,the    
woman being assured that no  evil was   
intended and no punishment should happen
 to her1 asked whom she  should bring   
up4 ,saul answered1 ,bring me up        
,samuel4 ,and when she saw the  object  
which her conjuration had evoked1 she   
cried out with fear1 and  said to her   
royal guest1 ,why hast thou deceived me8
 for thou art ,saul4  ,he told her to   

fear not1 but tell what she saw4 ,she   
answered1 ,an old  man1 covered with a  
mantle4 8,and ,saul perceived10 says the
 narrative1  8that it was ,samuel40     
,samuel asked ,saul why he had          
disquieted him to bring him up2 and     
,saul  answered1 that he might make     
known what he should do2 for the        
,philistines made war upon him1 and ,god
 was departed from him1 and he was  sore
 distressed4 ,samuel then asked him why 
he came to him since ,god had  departed 
from him1 and had become his enemy4     
,then he proceeded to tell  him that the
 kingdom was rent out of his hand       
because he had failed to  obey the      
,lord2 that the ,philistines should     
triumph in the battle1 and  that on the 
morrow he and his sons should die4 ,this
 was the finishing  stroke to the       
already breaking heart of ,saul1 and1   
utterly overwhelmed  with his           
calamities1 he fell senseless to the    
earth4    ,such are the essential facts 
brought to view in the narrative4 ,let  

us  now look at what is claimed from    
them4    #b4 ,the claim4 ,this can be   
expressed in few words4 ,it is claimed  
that  ,samuel actually appeared on this 
occasion1 and that therefore the dead   
are conscious1 or that there is a spirit
 in man that lives on in  consciousness 
when the body dies2 and1 therefore      
again1 the soul is  immortal4    ,the   
validity of this claim rests very much  
on the question whether the  transaction
 here recorded was wrought by the power 
of ,god or by the  devil4 ,if by ,god1  
then the representation was a true one2 
if by the  devil1 we may look for       
deception2 for he commenced his work by 
becoming  the father of all the lies in 
the world1 and continues it by          
assiduously  circulating them4 ,we will 
therefore consider1    #c4 ,the         
character of the actors4 ,these actors  
were1 first1 the woman  that had a      
familiar spirit2 and familiar spirits   
are spirits of devils4  ,compare        
together ,num4 #be3a-c2 ,ps4 #ajf3bh2   

and #a ,cor4 #aj3bj4 ,this work of      
dealing with familiar spirits1 ,god had 
declared to be an abomination to  him1  
he had expressly forbidden it1 and      
sentenced to death all who  practiced   
it4    ,the other chief actor in this   
scene was ,saul4 ,and what was his      
condition  at this time8 ,he had so long
 lived in violation of divine           
instruction  that ,god had departed from
 him1 and answered him no more by       
dreams1 nor  by ,urim1 nor by prophets1 
which were the ways he had himself      
appointed  to communicate with his      
people4 ,query3 ,would the ,lord refuse 
to  communicate with him in ways of his 
own appointing1 and then come to him  by
 means the use of which he had expressly
 forbidden8 ,we see then that  neither  
of the actors in this scene were persons
 through whom1 or for  whom1 we should  
expect the ,lord to work4 ,we will      
therefore notice  further1    #d4 ,the  
facts to be considered4    a4 ,the      
wonders wrought on this occasion were   

all accomplished by the  familiar spirit
 with whom this woman consorted4 ,there 
were two things  for this spirit to do3 
7#a7 ,either to bring up in reality the 
dead person  that was called for1 or    
7#b7 to counterfeit the dead man so     
perfectly  that those who were          
conversing with the familiar spirit     
would believe  that they were conversing
 with their dead friend4    b4 ,that it 
was not ,samuel1 but the familiar spirit
 personating ,samuel1  that appeared1 is
 evident from the fact that this        
supposed ,samuel1  before holding any   
communication with ,saul1 put the woman 
on her guard1  telling her that her     
guest was none other than ,saul himself4
 ,this is  shown by the fact that the   
woman1 as soon as she saw him1 cried out
 with  fear1 not because ,samuel really 
appeared contrary to her expectations1  
as some have supposed2 for she did not  
cry out1 8,samuel has come1  indeed60   
but because of what the appearance told 
her1 for she  immediately turned to     

,saul and said1 8,why hast thou deceived
 me8 for  thou art ,saul40 ,this would  
not be the work of the real ,samuel1 to 
put  the woman on her guard1 to aid her 
in her unholy work of incantation4    c4
 ,according to the claim based on this  
transaction1 it was ,samuel's  immortal 
soul that appeared on this occasion1 but
 its appearance was1  according to the  
description of the woman1 an old man    
covered with a  mantle4 ,do immortal    
souls go about in this way1 in the form 
of old men  covered with mantles8 ,this 
renders it still more evident that it   
was the  familiar spirit1 imitating     
,samuel as he appeared while here upon  
earth4    d4 ,saul did not see ,samuel  
at all4 ,but does it not read that      
8,saul  perceived that it was ,samuel08 
,yes2 but perceived how8 ,not by the    
sight  of his eyes1 but from the woman's
 description4 ,the words 8saw10 as      
applied to the woman1 verse #ab1 and    
8perceive10 as applied to ,saul1  verse 
#ad1 are in the ,septuagint different   

words4 ,the woman actually saw  the     
appearance before her2 and here the word
 7eido7  is used1  which signifies1     
according to ,liddell and ,scott1 8to   
see1 behold1 look  at20 but when it is  
said that ,saul perceived1 the word is  
7gignosco7  1 which signifies1 according
 to the same authority1 8to know1       
perceive1 gain knowledge of1 observe1   
mark1 be aware of1 see into1            
understand10 by an operation of the     
mind4 ,in harmony with this view1 is    
,saul's language to the woman1 8,what   
sawest thou80 and 8,what form is he     
of80 ,if any should say that ,saul might
 have seen all that the woman saw  if he
 had not been prostrate upon the ground1
 it is sufficient to reply  that it was 
not till after he asked these questions 
that he 8stooped  with his face to the  
ground1 and bowed himself40 ,verse #ad4 
,if ,samuel had  actually been present1 
,saul could have seen him as well as the
 woman4    e4 ,the appearance which the 
woman saw came up out of the earth4 ,was

  that ,samuel's immortal soul8 ,are    
these souls in the earth8 ,we supposed  
they were in the heavenly glories of the
 world above4    f4 ,is it said that1 as
 the form came up out of the earth1     
,samuel had a  resurrection4 ,then the  
conscious-soul theory is abandoned4 ,but
 if this  was a resurrection of ,samuel1
 how could he come up out of the ground 
here at ,endor1 near the sea of         
,galilee1 when he was buried in distant 
,ramah1 verse #c1 near ,jerusalem8 ,and 
if the old man was raised from the      
dead1 what became of him8 ,did he go    
through the pains of a second           
dissolution1 and enter the grave again8 
,if so1 well might he complain to  ,saul
 for disquieting him to bring him up4   
g4 ,this pretended ,samuel told ,saul   
that he and his sons would be with  him 
the following day4 ,verse #ai4 ,if he   
was an immortal spirit in glory1  how   
could ,saul1 whom ,god had rejected for 
his sins1 go to be with him  there8     
h4 ,another sacred writer mentions this 

event in ,saul's life1 and  assigns it  
as one of the two reasons why he was    
given up by the ,lord to  die4 #a       
,chron4 #aj3ac4    #e4 ,conclusions4    
,what conclusions are inevitable from   
the foregoing  facts8 ,it is first of   
all evident that ,samuel was not present
 on that  occasion either as an immortal
 spirit from the third ,heaven1 or as   
one  resurrected from the dead4 ,for    
a4 ,it is not consistent to suppose that
 ,god1 having refused to answer  ,saul's
 petitions in any legitimate way1 would 
have respect to them when  presented    
through this forbidden channel4    b4   
,it is inconsistent to suppose that an  
immortal soul from glory  would come up 
out of the earth1 as did the form which 
the woman evoked  with her hellish      
incantations4    c4 ,it is inconsistent 
to suppose that ,samuel was resurrected 
bodily  here in ,endor1 when he was     
buried in ,ramah4    d4 ,if he was      
raised1 it must have been by ,god or the
 devil4 ,but the  devil cannot raise the

 dead1 and it is evident that ,god would
 not1 at  least in answer to these      
agencies1 the use of which he had       
forbidden  under pain of death4 ,god    
would not thus raise up his servant to  
talk  with ,saul on the devil's own     
ground4    e4 ,it is incredible that    
such a man as ,samuel1 who held         
witchcraft as  such a heinous sin1 #a   
,sam4 #ae3bc1 should first hold friendly
 converse  with this abandoned woman in 
the midst of her incantations1 and put  
her  on her guard1 before delivering his
 message to ,saul4    f4 ,it is the     
boldest assumption to suppose that any  
one1 through this  agency of the devil1 
would have power to summon at will any  
immortal  soul from glory1 or to raise  
any one from the dead1 or that this     
woman1  through her hellish             
incantations1 would have power to behold
 the holy  ,samuel1 while ,saul could   
see nothing4    ,but is it not said that
 the woman saw ,samuel8 ,yes2 and here  
is the only  seeming difficulty in all  

the narrative4 ,we find these four      
expressions3  8,the woman saw ,samuel20 
verse #ab2 8,and ,samuel said to ,saul20
 verse #ae2  8,then said ,samuel20 verse
 #af2 and1 8because of the words of     
,samuel40  ,verse #bj4 ,and how could it
 be so written1 it is asked1 if ,samuel 
was not  there1 and the woman did not   
see him1 and he did not say the things  
here  recorded8    ,answer4 ,this is    
easily explained by a very common law of
 language4  ,consider the circumstances4
 ,the woman stood ready to bring up any 
one  that might be called for4 ,she     
believed1 of course1 that they actually 
came1 just as mediums now-a-days believe
 the forms they see are those of  their 
departed friends4 ,samuel was called    
for1 and this mantled old man  appeared4
 ,she supposed it was ,samuel2 and ,saul
 supposed it was ,samuel2  and then1    
according to the general law of the     
language of appearance1  the narrative  
proceeds according to their supposition4
 ,when it says  ,samuel1 it only means  

that form that appeared1 which they     
supposed to  be ,samuel4    ,secondly1  
the conclusion is apparent that this was
 only a manifestation  of ancient       
necromancy1 sorcery1 witchcraft1 or     
spiritualism2 a wholesale  deception    
palmed off upon his dupes by the devil  
in disguise4 ,between  the ancient and  
modern there is this difference3 ,then  
he had to pretend  to bring up the dead 
from the ground2 for the people then    
believed that  the dead were in the     
lower regions of the earth3 now he      
brings them down  from the upper        
spheres2 for the prevailing belief now  
is that those  regions are populous with
 the conscious spirits of the departed4 
,let no one then appeal to the workings 
of the witch of ,endor to prove  the    
immortality of the soul1 unless he is   
prepared to claim openly that  the      
,bible is a fiction1 that ancient       
necromancy was a divine practice1  and  
that modern spiritualism with all its   
godless blasphemies and its  reeking    

corruptions is the only reliable oracle 
of truth and purity4                    
,,chapter ,,xvii4                       
,,the ,,transfiguration4 ,,matt4        
#ag3a-i4      ,when our ,lord was       
transfigured1 on a high mountain of     
,galilee1 before  ,peter and ,james and 
,john1 there appeared with him two other
 glorified  personages1 talking with    
him4 ,these1 the inspired narrator says1
 were  ,moses and ,elias1 as the        
disciples understood them to be4 ,luke  
#i3cj-cc4    ,with what pleasure does   
the immaterialist meet with an account  
of any  manifestation or action on the  
part of those who have long been dead2  
it  has so specious an appearance of    
sustaining his views1 or at least of    
furnishing him ground for an argument2  
for1 says he1 the person was  dead1 and 
this manifestation was by his conscious 
spirit or immortal  soul4    ,so far as 
the case of ,elias is concerned1 as he  
appeared at the  transfiguration1 it    
affords that theory no benefit2 for he1 

being  translated1 never saw death1 and 
so could appear in the body with which  
he ascended4 ,this is conceded by all2  
and for this reason his case is  never  
put in as a witness on this question1   
except by those who are so  unfamiliar  
with the record as to suppose that he1  
too1 once died1 and  here appeared as a 
disembodied spirit4    ,but with ,moses 
the case is different2 for we have in   
the ,bible a plain  account of his death
 and burial2 yet here he appeared on the
 mount1  alive1 active1 and conscious2  
for he talked with ,christ4 ,and so with
 an  air of triumph1 perhaps sincere1   
,landis asks 7p4 #aha71 8,what then have
  our opponents to say to this argument8
 for they must meet it or renounce      
their theory40    ,were we ,sadducees1  
denying the resurrection1 and any future
 life beyond  the grave1 this case would
 lie as an insuperable barrier across   
our  pathway2 but so long as the        
doctrine of the resurrection of the dead
 is  taught in the ,bible1 the incident 

is not necessarily against those who    
deny the existence of any such thing as 
a conscious1 disembodied human  spirit1 
since the presence of ,moses on the     
mount can be accounted for  otherwise   
than through such a medium4    ,this    
scene was either a representation1 made 
to pass before the minds of  the        
disciples1 or it was a reality as it    
appeared4 ,the view that it was  merely 
a representation receives some          
countenance from the fact that it  is   
called a vision4 8,tell the vision to no
 man10 said ,christ2 and1 while  the    
word1 vision1 is sometimes applied to   
real appearances1 as in ,luke  #bd3dc1  
it also is taken to represent things    
that do not yet exist1 as in  ,john's   
vision of the new heavens and new earth4
 ,again1 ,luke says that  they 7,moses  
and ,elias7 8appeared in glory40 ,our   
,lord himself has not yet  attained unto
 the full measure of glory that is to   
result to him from  his work of         
redemption1 #a ,pet4 #a3aa2 ,isa4       

#ec3aa2 and it may well be  doubted     
likewise if any of his followers have   
reached their full state  of glory4 ,if1
 then1 the expression quoted from ,luke 
refers to the future  perfected glory of
 the redeemed1 we have another evidence 
that this was  only a representation1   
like ,john's visions of future scenes of
 bliss1  and not then a reality4 ,but1  
if this was only a vision1 no argument  
can  be drawn from it for the           
intermediate existence of the soul2 for1
 in  that case1 ,moses and ,elias need  
not have been even immaterially present4
    ,but let us consider it a reality4  
,then the presence of ,moses can be     
accounted for by supposing his          
resurrection from the dead4 ,against    
this  hypothesis our opponents have     
nothing to offer but their own          
assertions2  and they seem determined to
 make up in the amount of this commodity
 what  it lacks in conclusiveness4 ,thus
 ,landis says1 8,moses had died and was 
buried1 and as his body had never been  

raised from the dead1 he of  course     
appeared as a disembodied spirit40 ,and 
,luther ,lee says1 8,so far  as ,moses  
is concerned1 the argument is           
conclusive40 ,but against these         
authorities1 we bring forth another on  
the other side1 as weighty1 at  least1  
as both of them together4 ,dr4 ,adam    
,clarke says1 on the same  passage1     
8,the body of ,moses was probably raised
 again1 as a pledge of  the             
resurrection40    ,before presenting an 
argument to show that ,moses was raised1
 let us look  at one consideration which
 proves beyond a peradventure that what 
appeared on the mount was not ,moses'   
disembodied spirit4 ,it will be         
admitted by all that the transfiguration
 was for the purpose of  presenting in  
miniature the future kingdom of ,god1   
the kingdom of glory4  ,andrews 7,life  
of our ,lord1 p4 #cba7 says3 8,the ,lord
 was pleased to show  certain of the    
apostles1 by a momentary transfiguration
 of his person1  the supernatural       

character of his kingdom1 and into what 
new and higher  conditions of being both
 he and they must be brought ere it     
could  come4444 ,they saw in the        
ineffable glory of his person1 and the  
brightness around them1 a foreshadowing 
of the kingdom of ,god as it  should    
come with power2 and were for a moment  
'eye-witnesses of his  majesty4' #b     
,pet4 #a3af40    ,who are to be the     
subjects in this heavenly kingdom8 ,ans4
 ,those who are  translated at ,christ's
 coming1 and the righteous dead who are 
raised  from their graves at that time4 
,will there be any disembodied spirits  
there8 ,none2 for the theory is that at 
the resurrection1 which precedes  the   
setting up of this kingdom1 the         
disembodied spirits again take          
possession of their reanimated bodies4  
,of this kingdom1 the  transfiguration  
was a representation4 ,there was        
,christ1 the glorified  king2 there was 
,elias1 the representative of those who 
are to be  translated2 and there was    

,moses2 but1 if it was simply his       
disembodied  soul1 then there was a     
representation of something that will   
not exist  in the kingdom of ,god at    
all2 and the representation was an      
imperfect  one1 and so an utter failure4
 ,but if ,moses was there in a body     
raised  from the dead1 then the scene   
was harmonious and consistent1 he       
representing1 as ,dr4 ,clarke supposes1 
the righteous dead who are to be        
raised1 and ,elias1 the living who are  
to be translated4    ,the question now  
turns upon the resurrection of ,moses   
from the dead2 and  if scriptural       
evidence can be shown that ,moses was   
thus raised1 this  passage immediately  
changes sides in this controversy4 ,that
 ,moses was  raised1 we think is to be  
necessarily inferred from ,jude #i3     
8,yet ,michael  the archangel1 when     
contending with the devil1 he disputed  
about the  body of ,moses1 durst not    
bring against him a railing accusation1 
but  said1 ,the ,lord rebuke thee40 ,it 

will be noticed that this dispute was   
about the body of ,moses4 ,michael      
7,christ1 ,john #e3bg-bi2 #a ,thess4    
#d3af7  and the devil1 each claimed1 it 
appears1 the right to do something with 
his body4    ,some have endeavored to   
reconcile ,jude's testimony with the    
non-resurrection of ,moses1 by claiming 
that the devil wished to make  known to 
the children of ,israel the place of    
,moses' burial1 in order to  lead them  
into idolatry2 and that the contention  
between him and ,michael  had reference 
to this4 ,but such a conjecture cannot  
be entertained1 as  in this case the    
contention would have been about the    
grave of ,moses1  rather than about his 
body4    ,but this dispute did have     
reference solely to the body of ,moses4 
,then we  inquire further what the devil
 has to do with the bodies of men4 ,he  
is  said to have the power of death2    
hence the grave is his dominion1 and    
whoever enters there he claims as his   
lawful prey4 ,on the other hand1        

,christ is the ,life-giver1 whose       
prerogative it is to bring men out from 
under the power of death4 ,the most     
natural conclusion1 therefore1 is1  that
 the dispute took place on this very    
point2 that it had reference to  the    
bringing back to life of that dead body1
 which the devil would  naturally wish  
to keep1 and claim the right to keep1 in
 his own power4  ,but ,christ rebuked   
the adversary1 and rescued his victim   
from his grasp4  ,this is the necessary 
inference from this passage1 and1 as    
such1 is  entitled to weight in this    
argument4    ,the chief objection to    
this view1 is this3 ,if ,moses was      
raised so many  years before the        
resurrection of ,christ1 how can ,christ
 be called the  first-fruits of them    
that slept1 as in #a ,cor4 #ae3bj1 #bc8 
how can he be  said to be the first that
 should rise from the dead1 as in ,acts 
#bf3bc8  or be called the               
first-begotten1 and first-begotten of   
the dead1 as in  ,heb4 #a3f1 and ,rev4  

#a3e8 or the first-born among many      
brethren1 the  first-born of every      
creature1 and the first-born from the   
dead1 as in  ,rom4 #h3bi1 and ,col4     
#a3ae1 #ah8    ,in answering these      
queries1 we first call attention to an  
important  fact3 ,several individuals1  
of whom we have explicit account1 were  
raised  to life before the resurrection 
of ,christ4 ,the following cases may be 
cited3 7#a7 ,the widow's son1 #a ,kings 
#ag1 7#b7 the son of the ,shunammite1 #b
  ,kings #d1 7#c7 the son of the widow  
of ,nain1 ,luke #g3ad1 7#d7 the ruler's 
daughter1 ,luke #h3dj1 #ee1 and 7#e7 the
 resurrection of ,lazarus4    ,these    
instances cannot be disposed of by      
making a distinction between a          
resurrection to mortality and one to    
immortality2 for where does the  ,bible 
make any such distinction8 or where does
 it give even an  intimation of anything
 of the kind8 ,christ1 in sending word  
to ,john of  the results of his work1   
told the disciples to tell him1 among   

other  things1 that the dead were raised
 up4 ,and when the wicked are  restored 
to life1 it is called a resurrection1 no
 less so than the  restoration of the   
righteous4 ,see ,john #e3bi2 ,acts      
#bd3ae2 ,rev4 #bj3e4 ,but  the wicked   
are not raised to immortality2 therefore
 in the matter of  being raised from the
 dead1 the ,bible recognizes no         
distinction on  account of the different
 conditions to which the different      
classes are  raised4 ,hence the cases   
referred to above were resurrections    
from the  dead just as really as though 
they had been raised to immortality2 and
  the distinction which some attempt to 
make is thus shown to be wholly         
gratuitous1 and is excluded from the    
controversy4    ,the objection now lies 
just as much against the cases of those 
of whose  resurrection we have the most 
explicit account1 as against that of    
,moses2 and the question next to be met 
is1 ,can those passages which  declare  
that a number of the dead were raised   

before the resurrection of  ,christ1 and
 those which speak of ,christ as the    
first to be raised1 be  shown to be free
 from contradiction8    ,it will be     
noticed that the objection1 so far as   
the words1  first-fruits1               
first-begotten1 and first-born1 are     
concerned1 rests  wholly upon the       
supposition that these words denote     
exclusively priority  in time4 ,it      
instantly vanishes before the fact that 
these words are not  confined to this   
meaning4    ,christ is called the       
first-fruits in #a ,cor4 #ae1 solely in 
reference to  his being the antitype of 
the wave-sheaf1 and in contrast with the
 great  harvest that will take place at 
his second coming4 ,this word is used in
  different senses1 as we learn from    
,jas4 #a3ah1 and ,rev4 #ad3d1 where it  
cannot have reference to antecedence in 
time4 ,this is all that need be  said on
 this word4    ,the word rendered       
first-begotten and first-born is        
7prototokos74 ,this word is defined by  

,robinson thus3 8,properly the          
first-born of father or mother20 and1 as
 the first-born was entitled to  certain
 prerogatives and privileges over the   
rest of the family1 the  word takes     
another meaning1 namely1 8first-born1   
the same as the  first1 the chief1 one  
highly distinguished and pre-eminent4   
,so of  ,christ1 the beloved ,son of    
,god4 ,col4 #a3ae40 ,greenfield's       
definition is  similar4 ,this word is   
used in the same sense in the           
,septuagint4 ,in ,ex4  #d3bb1 ,israel is
 called the first-born2 and in ,jer4    
#ca3i1 ,ephraim is  called the          
first-born2 but1 in point of time1 ,esau
 was before ,israel1  and ,manasseh     
before ,ephraim4 ,their being called the
 first-born must  therefore be owing to 
the rank1 dignity1 and station1 to which
 they had  attained4    ,and hence the  
conclusion is not without foundation    
that these words1  when applied to      
,christ1 denote the pre-eminent rank and
 station which he  holds in the great   

work1 rather than the order of time in  
which his  resurrection occurred1 a     
point to which no importance whatever   
can be  attached4 ,all hinges upon      
,christ1 and all is accomplished by his 
power1  and by virtue of his            
resurrection4 ,he stands out foremost   
and  pre-eminent in all these displays1 
whether they take place before or  after
 his advent to this world4    ,the      
expression in ,acts #bg3bc1 presents    
apparently the greatest  difficulty of  
any4 ,the verse reads3 8,that ,christ   
should suffer1 and that  he should be   
the first that should rise from the     
dead1 and should show  light unto the   
people and to the ,gentiles40 ,as it    
stands in our common  version it is     
difficult to reconcile this statement   
with the fact that a  number were raised
 from the dead previous to the          
resurrection of ,christ  as already     
noticed1 and we are led to wonder why   
,paul1 knowing of all  these cases1     
should make such a statement4 ,but1 if  

we mistake not1 the  original presents a
 different idea4 ,in ,greenfield's      
,testament1 the text  stands thus3--    
1              4    ,we call the        
attention of those familiar with the    
,greek to this passage1  and submit that
 it can be properly rendered as follows3
 8,that ,christ was  to suffer1 and that
 first from the resurrection of the dead
 he was to  show light to the people and
 to the ,gentiles40    ,bloomfield1 in  
his note on this verse1 says that the   
words 8may be  rendered1 either #8after 
the resurrection from the dead1' or #8by
 the  resurrection2' but the latter is  
preferable40 ,and ,wakefield translates 
it thus3 8,that the ,christ would suffer
 death1 and would be the first to       
proclaim salvation to this people and to
 the ,gentiles by a resurrection  from  
the dead40    ,this is in accordance    
with what the same apostle declared to  
,timothy 7#a  ,tim4 #a3aj71 that ,christ
 brought life and immortality to light  
through  the gospel4 ,and viewed in this

 light1 the text is freed from all      
difficulty4 ,it simply teaches that     
,christ would be the first to           
demonstrate before the people1 by a     
resurrection from the dead1 future  life
 and immortality for the redeemed4      
,the resurrection of ,lazarus1 and other
 similar cases1 though they might  show 
that the power of death could be so far 
broken as to give us a new  lease of    
mortal life1 shed no light on our       
existence beyond this mortal  state4    
,and the resurrection of ,moses1        
supposing him to have been raised1  was 
not a public demonstration designed to  
show the people the path to a  future   
life4 ,so far as we have any account1 no
 one knew that he had been  raised till 
he appeared upon the mount of           
transfiguration4 ,christ was  the first 
one to show to the world1 by his rising 
from the dead1 the  great light of life 
and immortality beyond the grave4       
,thus the last seeming objection against
 the idea that ,moses had a             

resurrection is taken away2 while in its
 favor we have his appearance on  the   
mount1 and the language of ,jude1 which 
can be explained on no other  ground4   
,let us then take that view which a     
consistent regard for scriptural        
harmony demands1 though another supposed
 strong column on which rests  the dogma
 of the immortality of the soul1 goes   
down before it with a  crash to the very
 dust4                                  
,,chapter ,,xviii4                 ,,did
 ,,christ ,,teach ,,that ,,the ,,dead   
,,are ,,alive8      ,yes1 says the      
immaterialist1 for he taught that ,god1 
who declares  himself to be the ,god of 
,abraham1 ,isaac1 and ,jacob1 is not the
 ,god of  the dead1 but of the living2  
therefore1 ,abraham1 ,isaac1 and ,jacob1
 are  living2 but they are living as    
immaterial1 disembodied immortal        
spirits2  for their bodies are in the   
grave4    ,the occasion on which these  
words were spoken is described in ,matt4
  #bb3bc-cb4 ,to understand the words of

 ,christ1 we must understand fully  the 
point at issue1 and what his words were 
designed to prove2 and to do  this1 we  
must look carefully at the narrative3-- 
8,the same day came to him the          
,sadducees1 which say that there is no  
resurrection1 and asked him1 saying1    
,master1 ,moses said1 ,if a man die1    
having no children1 his brother shall   
marry his wife1 and raise up seed  unto 
his brother4 ,now there were with us    
seven brethren2 and the first1  when he 
had married a wife1 deceased1 and1      
having no issue1 left his  wife unto his
 brother3 likewise the second also1 and 
the third1 unto the  seventh4 ,and last 
of all the woman died also4 ,therefore  
in the  resurrection1 whose wife shall  
she be of the seven8 for they all had   
her4 ,jesus answered and said unto them1
 ,ye do err1 not knowing the            
,scriptures1 nor the power of ,god4 ,for
 in the resurrection they neither       
marry1 nor are given in marriage1 but   
are as the angels of ,god in  ,heaven4  

,but as touching the resurrection of the
 dead1 have ye not read  that which was 
spoken unto you by ,god1 saying1 ,i am  
the ,god of ,abraham1  and the ,god of  
,isaac1 and the ,god of ,jacob8 ,god is 
not the ,god of the  dead1 but of the   
living40    ,what1 then1 was the point  
at issue between ,christ and the        
,sadducees8 ,see  verse #bc3 8,the same 
day1 came to him the ,sadducees1 which  
say there is  no resurrection1 and asked
 him10 c4 ,the ,sadducees professed to  
believe  the writings of ,moses1 but    
denied the resurrection4 ,christ also   
believed  the writings of ,moses1 but   
taught the resurrection4 ,here1 then1   
was a  fair issue between them4 ,they   
hear him teaching the resurrection2 and 
to  object their faith to his1 they     
refer to the law of ,moses concerning   
marriage1 and then state a familiar     
fact2 viz41 that seven brothers1 one    
after another1 all had one woman1 and   
all died4 ,now arises a problem  very   
difficult to their minds1 no doubt4 ,how

 will this matter be  arranged in the   
resurrection which you teach8 ,whose    
wife shall she be in  the resurrection8 
,let it be noticed that the controversy 
between ,christ  and the ,sadducees had 
no respect whatever to an intermediate  
state1 nor  does their query or         
,christ's answer have any reference to  
such a state4  ,they do not inquire     
whose wife she is now1 or which of the  
men's  immortal souls claims her        
immortal soul in the spirit world2 but1 
,whose  wife shall she be in the        
resurrection 7a future event78 ,christ  
tells  them that they err1 not knowing  
the ,scriptures1 nor the power of ,god4 
,and then1 to defend himself and condemn
 them out of their own mouth1 he        
proceeds to prove--what8 a conscious    
intermediate state8 ,no2 but the        
resurrection1 from the writings of      
,moses4 8,but as touching the           
resurrection from the dead10 says he as 
touching the dead that they  rise1 says 
,mark2 and that the dead are raised1    

says ,luke1 8have ye not  read that     
which was spoken unto you by ,god1      
saying1 ,i am the ,god of  ,abraham1 and
 the ,god of ,isaac1 and the ,god of    
,jacob8 ,god is not the ,god  of the    
dead1 but of the living40    ,let us now
 show that this quotation did prove the 
resurrection1 and our  argument on this 
passage is closed4 ,that1 ,moses by this
 language1 did  teach the resurrection  
of the dead1 we think is easily evident4
 ,thus1  ,abraham1 ,isaac1 and ,jacob1  
were dead2 but ,god is not the ,god of  
the dead  7or those who are             
irrecoverably and eternally dead1 as the
 ,sadducees  believed them to be71 but  
he is the ,god of ,abraham1 ,isaac1 and 
,jacob4  ,what1 therefore1 shall we     
logically and scripturally conclude from
 this  fact8 ,why1 simply that they     
shall live again1 or have a resurrection
  from the dead4 ,in this view of the   
subject1 ,christ reasoned well1 proved  
the point he aimed to prove1 confounded 
the ,sadducees1 and gained the  applause

 of the ,pharisees1 who believed in the 
resurrection4    ,but grant for a moment
 that the language means what is        
popularly claimed  for it1 and what     
becomes of ,christ's reputation as a    
reasoner1 and a  teacher of wisdom sent 
from ,god8 ,he set out to prove the     
resurrection2  but when he closes his   
argument1 lo1 wonderful to tell6 he has 
proved  that all men are alive1 and1    
therefore1 there is no need of a        
resurrection6 ,he neither meets the     
query of the ,sadducees1 nor defends    
himself1 but quite the reverse4 ,believe
 that our ,lord would reason thus1  ye  
who can6    ,if any should admit that a 
resurrection is proved by the language1 
but  claim from it that such            
resurrection takes place at death1 a    
theory not  uncommon at the present     
time1 we reply that they thereby abandon
 the  conscious-state theory1 and affirm
 the existence of those who have died1  
on another ground1 viz41 a resurrection4
 ,but1 further1 this is equally  foreign

 from what ,christ set out to prove2 for
 he had reference to an  event which was
 then future to the seven brethren and  
the woman that  died4 ,they asked him1  
saying1 8,in the resurrection1          
therefore1 when they  shall rise1 whose 
wife shall she be of them10 c4 ,and     
,jesus answered  and said1 8,when they  
shall rise from the dead1 they neither  
marry nor  are given in marriage1 but   
are as the angels in ,heaven40 ,mark    
#ab3bc-be4  ,again1 in ,luke's account1 
,jesus says1 8,but they which shall be  
accounted worthy to obtain that world1  
and the resurrection from the  dead1    
neither marry nor are given in          
marriage40 ,luke #bj3ce4 ,thus we see   
that a future event is everywhere       
referred to1 and if he in reality       
proved that an event had already taken  
place1 which he designed to show  would 
take place in the future1 it speaks no  
better for his reasoning or  his wisdom 
than the former supposition4    ,why    
,god calls himself the ,god of ,abraham1

 ,isaac1 and ,jacob1 though they  are   
yet dead1 we learn from ,heb4 #aa3af4   
,it is not because they are now  alive1 
but because in ,god's purpose who speaks
 of things that are not1  as though they
 were1 they are to live1 and 8he hath   
prepared for them  a city40 8,wherefore1
 ,god is not ashamed to be called their 
,god2 for he  hath prepared for them a  
city10 into possession of which they    
will of  course come in the future4     
,in view of these facts1 our friends    
should be careful lest they expose      
themselves to the rebuke ,christ gave to
 the ,sadducees3 8,ye do err1 not       
knowing the ,scriptures20 for this      
instance1 like all others1 when         
properly understood1 so far from        
sustaining their position1 becomes an   
irrefragable evidence of the            
resurrection of the dead1 and a future  
life1 but affirms nothing whatever for  
consciousness in death4                 
,,chapter ,,xix4       ,,moses ,,and    
,,the ,,prophets ,,on ,,the ,,place     

,,and ,,condition ,,of ,,the ,,dead4    
,the hoary fable that every man has in  
his own nature an immaterial1           
ever-conscious1 never-dying principle1  
vaulting from the gloomy regions  of    
heathen mythology over into the         
precincts of ,christianity1 and         
claiming the positive authority of      
,christ and his apostles1 instead of    
the uncertain speculations of ,socrates 
and ,plato1 conceives that it  finds a  
secure intrenchment in ,luke #af3ai-ca1 
or the record concerning  the rich man  
and ,lazarus4    ,into this record1 as  
into the strongest of strongholds1 it   
enters with  every demonstration of     
confidence2 and from its supposed       
impregnable  walls1 it hurls mockery and
 defiance against all opposing views1 as
 the  infatuated subjects of ,belshazzar
 defied the soldiers of ,cyrus from the 
walls of ,babylon4    ,we venture to    
approach1 at least to reconnoiter4 ,we  
venture further1  from the record       
itself1 even to lay siege to it1 and dig

 a trench about  it1 which1 if we       
mistake not1 will soon effectually      
reduce it1 and all  the arguments for   
immortality it is supposed to contain4  
,the first fact to which we call the    
attention of the reader is that         
,christ1 as the result of this narrative
 or parable1 or whatever it may  be1    
refers us to ,moses and the prophets for
 light and information  respecting the  
place and condition of the dead4 ,in the
 record1 the rich  man is represented as
 requesting that ,lazarus might be sent 
to his  brethren on earth1 lest they    
should come into the same place of      
torment4  ,how would he prevent them8   
,by carrying back to them information   
respecting the state that follows this  
life2 by telling how it fared  with the 
covetous rich man who had enjoyed his   
good things in this life1  and inducing 
them to live such a life here as to     
avoid the condition  into which he had  
fallen4    ,and what was ,abraham's     
answer8 8,they have ,moses and the      

prophets4444 ,if  they hear not ,moses  
and the prophets1 neither will they be  
persuaded  though one rose from the     
dead40 ,that is to say1 ,moses and the  
prophets  had given them just as        
positive information respecting the     
condition  into which man passes from   
this life1 as could be given them by one
 who  should repass the portals of the  
grave and rise from the dead4    ,the   
significance of this declaration should 
not be overlooked4 ,it throws  us right 
back upon the records of ,moses and the 
prophets for information  upon that     
subject respecting which the incident   
here related is claimed  to be full and 
sufficient testimony4    ,we therefore  
inquire what ,moses and the prophets    
have taught us  respecting the place    
where the scene here depicted is        
represented to  have taken place4 ,what 
place was this8 ,answer1 ,hades2 for    
this is the  word from which hell is    
translated in verse #bc4 ,in hell1      
hades1 the  rich man lifted up his eyes1

 and saw ,abraham and ,lazarus afar off1
  though still within sight and speaking
 distance4 ,the ,new ,testament was     
written in ,greek1 while ,moses and the 
prophets wrote in ,hebrew4 ,what is  the
 ,hebrew word answering to the ,greek   
hades8 ,answer1 ,sheol4 ,these  are the 
equivalent terms in the two languages4  
,all that a ,hebrew writer  meant by    
sheol1 a ,greek writer meant by hades1  
and vice versa4 ,the  question1 then1 is
 simply this3 ,what have ,moses and the 
prophets taught  us respecting sheol1   
and the condition of those who enter    
therein8    ,meaning of hades and sheol4
 ,these words denote the common         
receptacle  of the dead1 both righteous 
and wicked4 ,the righteous dead are     
there2  for at the resurrection they    
raise the victorious shout1 8,o ,death1 
where  is thy sting8 ,o ,grave ,gr4     
hades1 where is thy victory80 #a ,cor4  
#ae3ee4 ,and the wicked dead are there2 
for at the resurrection to  damnation it
 is said that death and hell ,gr4 hades 

deliver them up4  ,rev4 #bj3ac4 ,that   
the hades of the ,new ,testament is the 
sheol of the  ,old1 ,ps4 #af1 and ,acts 
#b3bg1 bear testimony4 ,thus ,ps4       
#af3aj1 says1 8,thou  wilt not leave my 
soul in hell ,heb4 sheol20 and the ,new 
,testament1  as above1 makes a direct   
quotation of this passage by saying1    
8,thou wilt  not leave my soul in       
hades40    ,use of the word sheol4 ,this
 word occurs in the ,old ,testament     
sixty-five times4 ,it is rendered hell  
and grave each thirty-one times1  and   
pit three times4 ,with our ,lord's      
special indorsement of what is  there   
written concerning it1 we may look with 
interest at the facts  brought out by   
the testimony of ,moses and the         
prophets4    ,all alike go there4 ,thus 
,jacob says1 8,i will go down into sheol
 to  use the original word in place of  
the ,english rendering1 unto my son     
mourning40 ,gen4 #cg3ce4 ,korah and his 
company went down into sheol4  ,num4    
#af3cj1 #cc4 ,all mankind go there4 ,ps4

 #hi3dh4    ,what goes into sheol4      
,sheol receives the whole man bodily at 
death4  ,jacob expected to go down with 
his gray hairs to sheol4 ,korah1        
,dathan1  and ,abiram1 went into sheol  
bodily4 ,the soul of the ,saviour left  
sheol at his resurrection4 ,ps4 #af3aj2 
,acts #b3bg1 #ca4 ,david1 when  restored
 from dangerous sickness1 testified that
 his soul was saved from  going into    
sheol4 ,ps4 #cj3b1 #c4    ,the duration 
of its dominion4 ,those who go down into
 sheol must  remain there till their    
resurrection4 ,at the second coming of  
,christ1  all the righteous are         
delivered from sheol4 ,all the living   
wicked are  then turned into sheol1 and 
for one thousand years it holds them in 
its dread embrace4 ,then it gives them  
up1 and judgment is executed upon  them4
 ,rev4 #bj3aa-ae4    ,location of sheol4
 ,it is in the earth beneath4 ,it       
embraces the  interior of the earth as  
the region of the dead1 and the place of
 every  grave4 ,eze4 #cb3ah-cb4 ,it is  

always spoken of as beneath1 in the     
interior  of the earth1 or in the nether
 parts of the earth4 ,see ,num4 #af3cj1 
#cc2  ,isa4 #e3ad2 #ad3i-bj2 ,eze4      
#ca3ae-ah2 #cb3ah-cb4 ,referring to the 
fires now  preying upon the interior    
parts of the earth1 and which shall at  
last  cause the earth to melt with      
fervent heat1 the ,lord1 through ,moses1
  says3 8,for a fire is kindled in mine 
anger1 and shall burn unto the  lowest  
sheol1 and shall consume the earth with 
her increase1 and set  on fire the      
foundation of the mountains40 ,deut4    
#cb3bb4 ,jonah went down  into sheol    
when he descended into the depths of the
 waters1 where none  but dead men had   
ever been4 ,jonah #a3b4    ,condition of
 the righteous in sheol4 ,they do not   
praise the ,lord  there4 ,david so      
testifies3 8,in death there is no       
remembrance of thee2 in  sheol who shall
 give thee thanks80 ,ps4 #f3e4 ,hezekiah
 uttered the same  great truth1 when he 
was delivered from death in answer to   

prayer3 8,i  said in the cutting off of 
my days1 ,i shall go to the gates of    
sheol2  ,i am deprived of the residue of
 my years4444 ,behold1 for peace ,i had 
great bitterness2 but thou hast in love 
to my soul delivered it from the  pit of
 corruption2 for thou hast cast all my  
sins behind my back4 ,for  sheol cannot 
praise thee1 death cannot celebrate     
thee3 they that go  down into the pit   
cannot hope for thy truth4 ,the living1 
the living1 he  shall praise thee1 as ,i
 do this day3 the father to the children
 shall  make known thy truth40 ,isa4    
#ch3aj-ai2 ,ps4 #aae3ag2 #adf3a-d4      
,condition of the wicked in sheol4 ,they
 are still and silent there4  ,david1 in
 a prayer indited by the ,spirit of     
,god1 says3 8,let the wicked  be        
ashamed1 and let them be silent in      
sheol40 ,ps4 #ca3ag4 ,in #a ,sam4  #b3i1
 we read that the wicked shall be silent
 in darkness4    ,general character of  
sheol4 ,it is a place of silence1       
secresy1 sleep1  rest1 darkness1        

corruption1 and worms4 ,job says3 8,so  
man lieth down1 and  riseth not3 till   
the heavens be no more they shall not   
awake nor be  raised out of their sleep4
 ,oh6 that thou wouldst hide me in      
sheol1  that thou wouldst keep me secret
 till thy wrath be past1 that thou      
wouldst appoint me a set time and       
remember me4 ,if a man die1 shall he    
live again8 ,all the days of my         
appointed time will ,i wait till my     
change  come4 ,thou shalt call1 and ,i  
will answer thee2 thou wilt have a      
desire  to the work of thine hands40    
,job #ad3ab-ae4 ,again he says3 8,if ,i 
wait1  sheol is mine house3 ,i have made
 my bed in the darkness4 ,i have said   
to corruption1 ,thou art my father3 to  
the worm1 ,thou art my mother and  my   
sister4 ,and where is now my hope8 ,as  
for my hope1 who shall see it8  ,they   
shall go down to the bars of sheol1 when
 our rest together is in  the dust40    
,job4 #ag3ac-af2 #d3aa-ai2 ,ps4         
#hh3aj-ab4    ,there is no knowledge in 

sheol4 ,this fact is plainly stated by  
,solomon  through the ,spirit of        
inspiration3 8,whatsoever thy hand      
findeth to do1  do it with thy might2   
for there is no work1 nor device1 nor   
knowledge1  nor wisdom in sheol whither 
thou goest40 ,eccl4 #i3d-f1 #aj4 ,when  
man  goes in there his very thoughts    
perish4 ,ps4 #adf3d4    ,such are the   
great facts concerning sheol1 or hades1 
revealed to us in  the books of 8,moses 
and the prophets40 ,their statements are
 literal1  plain1 explicit1 and         
unequivocal4 ,in opposition to all      
these1 can it be  maintained that in    
sheol and hades there is consciousness1 
wisdom1  device1 knowledge1 happiness1  
and misery1 as is popularly claimed on  
the  authority of this record about the 
rich man and ,lazarus8 ,if not1 and if  
sheol is such a place of silence1       
darkness1 inactivity1 and               
unconsciousness1 as they declare1 can   
the use of such language as is  employed
 respecting the rich man and ,lazarus in

 this very place be  accounted for8     
,,chapter ,,xx4                         
,,the ,,rich ,,man ,,and ,,lazarus4     
,the previous chapter left us with the  
problem on our hands whether it  were   
better to try to overthrow all that     
,moses and the prophets have  written   
respecting sheol and the condition of   
those who enter therein1  for the       
purpose of sustaining the common view of
 the rich man and  ,lazarus1 or to try  
to account for the use of the language  
used in that  narrative1 in harmony with
 what ,moses and the prophets have said 
respecting that place4    ,in the first 
place1 we cannot set aside what ,moses  
and the prophets have  written2 for     
,christ1 in the very case under         
consideration1 indorses them  and refers
 us to them for instruction4 ,how1 then1
 can we account for the  fact that the  
rich man is represented as conscious1   
intelligent1 and  active1 in hades1 when
 ,moses and the prophets have taught us 
that  hades is a place of darkness and  

silence1 without knowledge1 wisdom1  or 
device8 ,if the record of the rich man  
and ,lazarus is a parable1 the  use of  
such language is at once accounted for2 
for if it is a parable1  the language is
 allegorical2 and in allegory1 life and 
action are often  attributed to         
inanimate objects1 for the sake of      
enforcing or  illustrating some         
particular truth4    ,some notable      
instances of this style of writing are  
furnished us in the  ,old ,testament4   
,in ,judges #i3g-ae1 the trees are      
represented as going  forth to anoint a 
king over them2 and they appealed to the
 olive tree  and the fig tree and the   
vine1 and received answers from them in 
which  they declined to leave their     
stations of usefulness to be promoted   
over  them4 ,finally1 they appealed to  
the bramble2 and the bramble accepted   
the trust4 ,now this representation was 
not designed to teach that trees  ordain
 civil government1 walk about1 and      
converse together2 but it was  to       

illustrate the folly of the men of      
,shechem in electing ,abimelech  king4  
,again1 in #b ,kings #ad3i1 we read that
 the king of ,israel sent to  the king  
of ,judah1 saying1 8,the thistle in     
,lebanon sent to the cedar  that was in 
,lebanon1 saying1 ,give thy daughter to 
my son to wife40 ,this  is not to teach 
that thistles and cedars have sons and  
daughters who  unite in marriage1 but to
 illustrate the contempt which the king 
of  ,israel felt for the proposition    
which the king of ,judah made to him4   
,landis1 p4 #ahh1 claims that it makes  
no difference whether the case of  the  
rich man and ,lazarus is a parable or   
not1 since a parable should not  be so  
worded as to convey a wrong impression  
to the mind1 which this  would do1 if   
the soul is not conscious in death4 ,we 
reply1 ,it makes all  the difference in 
the world2 for if it is a parable1 the  
life and action  attributed to the      
inanimate inhabitants of hades1 is not  
to teach  anything respecting their real

 condition1 any more than the life and  
action attributed to the trees and      
brambles in the cases referred to1 is   
designed to teach what their condition  
is2 but this intelligence and  action   
are attributed to these inanimate       
objects1 to illustrate some  great truth
 which the speaker wished to enforce4   
,in the case of the rich man and        
,lazarus1 what was the object in view8  
,answer3 ,to rebuke the ,pharisees for  
their covetousness 78,and the           
,pharisees also1 who were covetous1     
heard all these things2 and they        
derided him40 ,verse #ad72 to show to   
them1 since they thought that riches  in
 this life was a mark of the divine     
favor and would secure ,god's  blessing 
in the next1 that if they gave          
themselves up to the sensual  enjoyment 
of their riches1 neglecting and         
oppressing the poor1 they  would1 in the
 future1 meet ,god's wrath instead of   
his favor2 and that  the poor1 whom they
 despised and oppressed1 might attain to

 that very  state of felicity1 set forth
 under the figure of ,abraham's bosom1  
of  which they thought themselves so    
sure4    ,that this is a parable seems  
abundantly evident3 #a4 ,it stands in   
connection with a long list of parables4
 ,the preceding chapter1 ,luke #ae1     
contains three4 ,this chapter opens with
 the parable of the unjust  steward2 and
 there is no intimation of a change from
 parable to literal  narration in this  
case4 #b4 ,it is said that this cannot  
be a parable1  because it is introduced 
by a direct assertion4 8,there was a    
certain  rich man10 c4 ,but others which
 are parables are introduced in exactly 
the same manner4 ,thus verse #a1 8,there
 was a certain rich man which had  a    
steward10 c4 ,and chapter #ae3aa3 8,a   
certain man had two sons10 c4  #c4 ,the 
prophets1 to whom we are referred1 speak
 of the dead in sheol1  in the nether   
parts of the earth1 as conversing       
together1 taunting each  other1 weeping 
bitterly1 refusing to be comforted1 c41 

representations  exactly similar to     
those made in the case of the rich man  
and ,lazarus1  and full as striking1 but
 which no one can regard as setting     
forth the  actual condition of the dead4
    ,thus in ,isa4 #ad3i-bj1 it is      
represented that when the king of       
,babylon is  overthrown1 he goes down   
into sheol1 and the ,,dead 7for there   
are no  others in its dark domain7 are  
stirred up to meet him4 ,the kings that 
had been destroyed by the king of       
,babylon1 are represented as having     
thrones in sheol beneath1 and when the  
king of ,babylon joins them in  their   
dark abode1 they rise up from their     
thrones1 and mock him with  feigned     
obeisance1 as in life they had rendered 
him real homage4 ,and  they say1 8,art  
thou become weak as we8 ,art thou become
 like unto us8 ,is  this the man that   
made the earth to tremble1 that did     
shake kingdoms80  ,no one can suppose   
that they literally act or speak thus4  
,but all this  is a striking figure to  

represent that death would reduce the   
king of  ,babylon to the same level with
 his subjects and prisoners4    ,again  
in ,eze4 #ca3ae-ah1 and #cb3ag-cb1      
,pharaoh and his host1 slain in  battle 
with the king of ,babylon1 are set forth
 in the same manner4 ,the  strong among 
the mighty are represented as speaking  
to him out of the  midst of sheol1 as he
 enters therein4 ,and this sheol1 in    
8the nether  parts of the earth10 full  
of graves and of the dead1 is contrasted
 with  the land of the living4 ,these   
victims of slaughter went down to sheol 
with their weapons of war2 and their    
swords they 8laid under their  heads20  
and when ,pharaoh1 lying among them1 saw
 the multitude of his  enemies that were
 slain also1 he was comforted at the    
sight4    ,another case1 perhaps still  
more remarkable1 is that of ,rachel4    
,jer4  #ca3ae-ag2 ,matt4 #b3ag1 #ah2    
,gen4 #be3ag-bj4 ,long ages after       
,rachel had  died1 and entered into     
sheol1 a dreadful slaughter took place  

among  her posterity4 ,thereupon she is 
represented as breaking forth into      
lamentation and bitter weeping1 and     
refusing to be comforted because her    
children were not4 ,and the ,lord says  
to her1 8,refrain thy voice from        
weeping1 and thine eyes from tears2 for 
thy work shall be rewarded1  saith the  
,lord40    ,no one can suppose that     
,rachel literally wept at the murder of 
her  children nearly #bjjj years after  
her death1 nor that the slaughtered     
,egyptians put their swords under their 
heads as they were lying in  sheol1 and 
conversed together in the nether parts  
of the earth1 some  being comforted1 and
 others ashamed2 nor that the kings     
overthrown by  the king of ,babylon rose
 up from their sepulchral thrones in    
mock  solemnity1 and taunted him with   
becoming weak as they4    ,but these    
were all figures to set forth great and 
salutary truths4 ,may  not our ,lord    
then1 for once1 be permitted for a like 
purpose to use a  like figure1 so       

largely employed by the prophets1 and so
 well known to  his hearers1 by         
personifying persons in hades to perform
 actions which  were not there literally
 to occur8 ,we have certainly as good   
reason to  suppose that ,rachel1 the    
,egyptians1 and the king of ,babylon1   
were real  personages1 and their descent
 into sheol and the accompanying        
circumstance as related by the prophets1
 veritable history1 as to  suppose that 
,dives was a real character1 and his    
torment in hades1 and  his conversation 
with ,abraham1 a real transaction4      
,those who held in their hands the      
,old-,testament scriptures were         
perfectly familiar with such figures4   
,there the 8trees of the field0         
converse and 8clap their hands10 the    
8floods0 lift up their 8voice10 the     
hills and mountains 8sing10 stones from 
the wall 8cry out10 and beams  8answer10
 the blood of ,abel finds a 8voice10 and
 8cries out from the  ground10 and dead 
men rejoice over the fall of their      

rivals1 slain by  the sword4 ,in a      
volume abounding with such figures1     
cannot for once a  rich man1            
representing a class of living persons1 
be endowed in hades  with life and      
speech8 must this one figure of         
personification be singled  out from all
 others1 as a rigidly literal narrative1
 and be made to  sustain the weight of  
the most terrific doctrine of which the 
mind of  man can conceive8              
,sufficient evidence has been produced  
to show that this is a parable4  ,and   
now we invite the attention of the      
reader to the testimony of two  eminent 
authors respecting the use which should 
be made of parables4    ,dr4 ,clarke    
7note on ,matt4 #e3bf7 says3--    8,let 
it be remembered that by the consent of 
all 7except the basely  interested71 no 
metaphor is ever to be produced in proof
 of a  doctrine4 ,in the things that    
concern our eternal salvation1 we need  
the  most pointed and express evidence  
on which to establish the faith of  our 

souls40    ,and ,trench1 in his work on 
parables1 lays down this very important 
rule3--    8,the parables may not be    
made first sources of doctrine4         
,doctrines  otherwise and already       
grounded1 may be illustrated1 or indeed 
further  confirmed by them1 but it is   
not allowable to constitute doctrine    
first  by their aid4 ,they may be the   
outer ornamental fringe1 but not the    
main  texture of the proof4 ,for from   
the literal to the figurative1 from the 
clearer to the more obscure1 has ever   
been recognized as the law of           
,scripture interpretation4 ,this rule1  
however1 has been often  forgotten1 and 
controversialists1 looking round for    
arguments with  which to sustain some   
weak position1 one for which they can   
find no  other support in ,scripture1   
often invent for themselves supports in 
these40    ,but some persist that this  
is not a parable1 but a literal         
narrative2  and not to seem captious1 we
 will consider it in this light4 ,if    

this is  veritable history1 all the     
particulars must be taken literally4    
,then the  wicked1 tormented in the     
flames of hell1 are within sight and    
speaking  distance of the saved in      
,heaven4 ,in other words1 ,heaven is but
 the shore  of hell1 and on that shore  
the redeemed can sit and watch the      
damned in  their fearful contortions of 
agony for which there is no name1 and   
listen to their entreaties for relief   
and their shrieks of fathomless         
despair1 to an extent1 it would seem1   
sufficient to satisfy the fiercest      
vengeance and the most implacable       
revenge4 ,if this be so1 our friends    
must certainly abandon the argument they
 build on ,rev4 #f3i1 #aj1 where  they  
have it that the souls of the martyrs1  
disembodied and conscious1  cry to ,god 
to visit vengeance upon their           
persecutors4 ,if they were where  they  
could look over into the fiery gulf1 and
 behold their persecutors  vainly       
battling with its flaming billows1 or if

 not already there1  destined in a few  
short years to be plunged therein1 let  
no one say of  the holy martyrs that    
they would1 under such circumstances1   
cry  impatiently to ,god to hasten or   
intensify his vengeance4 ,the arguments 
based on the narrative of the rich man  
and ,lazarus1 and ,rev4 #f3i1 #aj1      
must1 one or the other of them1 be given
 up2 for they devour each other4  ,let  
the advocates of the popular theory look
 to this4    ,the beggar died1 and was  
carried by the angels into ,abraham's   
bosom4 ,the  rich man also died1 and was
 buried4 ,let it be noted that the      
persons  themselves1 as a whole1 are    
spoken of1 not any of their essential   
elements1 or immaterial appendages4     
,nothing is said of the soul of  either 
the rich man or ,lazarus4 ,as we are now
 considering this as a  literal         
transaction1 a question vital to the    
argument is1 ,when do the  angels bear  
those who have died1 as persons 7for    
there is nothing  anywhere said about   

the angels' carrying their souls71 into 
,abraham's  bosom1 or the state of the  
blessed8 ,such scriptures as ,matt4     
#bd3cj1 #ca2  #a ,thess4 #d3af1 #ag1    
answer this question very explicitly3   
8,and he shall  send his angels with a  
great sound of a trumpet1 and they shall
 gather  together his elect from the    
four winds1 from one end of heaven to   
the  other40 ,when8 ,at the second      
advent of the ,son of man in majesty and
  glory2 for then it is that the voice  
of the archangel1 ringing through  the  
long galleries of hades1 shall wake the 
righteous dead from their  silent       
slumbers1 and angels bear them upward on
 wings of light1 to be  forever with the
 ,lord4    ,the rich man dies1 and is   
buried2 and his next experience is the  
suffering of torment in consuming flame4
 ,how long after his burial he  finds   
himself in this torment1 we are not     
directly informed4 ,but he has  bodily  
organs2 for he has eyes to see1 and a   
tongue to be cooled2 but  these the dead

 are not usually considered to possess  
till the  resurrection4 ,this drives    
,landis1 p4 #aia1 to the unusual        
admission that  the soul retains the    
human form1 with its corresponding      
organs1 hands1  feet1 eyes1 tongue1 c4  
,again1 the rich man sees ,lazarus in   
,abraham's  bosom2 but1 as we have      
already seen1 ,lazarus is not literally 
borne  there by the angels till the     
resurrection4    ,as a literal          
transaction1 the scene is inevitably    
located1 by the  concurrent testimony of
 all ,scripture1 beyond the             
resurrection4 ,how1  then1 it can be    
said to transpire in hades1 we leave    
those to decide  who believe that it is 
a literal transaction4 ,certain it is   
that no such  scenes can really occur in
 hades1 if the representations of that  
place  given us by ,moses and the       
prophets are correct2 while analogous   
scenes  will really take place beyond   
the resurrection3 there the righteous   
are  rewarded1 and the wicked punished  

in devouring fire2 there the ,lord told 
the impenitent ,jews that they should   
see ,abraham1 ,isaac1 and ,jacob1 in    
the kingdom of ,god1 and they themselves
 thrust out1 and that then there  would 
be weeping and gnashing of teeth4 ,luke 
#ac3bh4    ,one view1 only1 maintains   
harmony between this and other portions 
of the  sacred writings2 and that is the
 one which is here1 imperfectly it may  
be1 but yet sincerely1 advocated3 that  
,christ1 following the example of  the  
prophets1 uses the figure of            
personification1 and anticipates1 as    
transpiring in the grave1 scenes which  
substantially occur beyond the          
resurrection2 and that the object of the
 parable was to rebuke the  ,pharisees  
for their covetousness by indicating the
 fate that awaited a  life of avarice   
and oppression here1 however sumptuous  
that life might  be4    ,that it does   
not teach the existence of conscious    
souls between death  and the            
resurrection1 is forever settled by the 

fact that ,lazarus could  return only by
 a resurrection from the dead4 ,when the
 rich man requested  that ,lazarus might
 be sent to warn his brethren1 ,abraham 
replied that  they had ,moses and the   
prophets1 and if they would not hear    
them1 they  would not 8be persuaded     
though one rose from the dead40 ,the    
conversation did not therefore relate to
 the coming back of the immortal  soul  
of ,lazarus2 and indeed no mention is   
made of any such thing in the  whole    
transaction4    ,therefore1 interpret it
 as we may1 it cannot be reasonably or  
scripturally used to prove the entrance 
of man's naked1 unclothed spirit  into  
bliss or woe at the hour of death4      
,,chapter ,,xxi4                        
,,with ,,me ,,in ,,paradise4            
,according to ,luke's account of the    
crucifixion of our ,saviour1 ,luke      
#bc3bg-df1 one of the two malefactors   
who were crucified with him1 said  to   
,jesus1 8,lord1 remember me when thou   
comest into thy kingdom4 ,and  ,jesus   

said unto him1 ,verily1 ,i say unto     
thee1 ,to-day shalt thou be with  me in 
,paradise40 ,verses #db1 #dc4 ,this1    
says the immaterialist1 8must ever      
stand as a clear announcement of the    
uninterrupted immortality of the  soul40
 7,landis1 p4 #baa47 ,the 8clear        
announcement0 is made out in this       
manner3 ,christ and the thief1 it is    
claimed1 both died that day2 they  both 
went to paradise that day2 and their    
condition while there was1 of  course1  
one of consciousness and intelligence4  
,there is one fact which stands somewhat
 in the way of this clear  announcement2
 and that is1 that ,christ did not go to
 paradise that  day4 ,in answer to the  
popular view1 we first set forth this   
unqualified  proposition1 and undertake 
its proof2 and if this shall prove to be
 well  grounded1 the doctrine of        
annihilation will be found in a degree  
true2  for the claims usually built on  
the scripture above quoted are utterly  
and forever annihilated by this fact4   

,in entering upon the argument to show  
that ,christ did not go to paradise     
that day1 we first inquire what paradise
 is and where it is4 ,the word  occurs  
but three times in the ,english version 
of the ,scriptures1 all in  the ,new    
,testament2 two besides the verse under 
consideration2 but these  are amply     
sufficient to define and locate it4     
,first1 ,paul in #b ,cor4 #ab3b1 says3  
8,i knew a man in ,christ above fourteen
  years ago 7whether in the body ,i     
cannot tell2 or whether out of the      
body1 ,i cannot tell2 ,god knoweth71    
such an one caught up to the third      
,heaven40 ,in verse #d1 he affirms that 
the place to which this man was  caught 
up was paradise4 ,this establishes the  
fact that paradise is in  the third     
,heaven4    ,again1 in ,rev4 #b3g1 we   
read the promise which the ,saviour     
gives to the  overcomers2 and he says3  
8,to him that overcometh will ,i give to
 eat of  the tree of life1 which is in  
the midst of the paradise of ,god40     

,this  establishes another equally      
important fact1 that paradise is where  
the  tree of life now is4 ,now1 if the  
,scriptures anywhere give us any further
  information respecting the place where
 the tree of life is to be found1  we   
have still further testimony respecting 
paradise4    ,in ,rev4 #ba and #bb1 we  
have a description of the ,new          
,jerusalem1 the holy  city which is     
above4 ,in chap4 #bb3a1 #b1 we read3    
8,and he showed me a pure  river of     
water of life1 clear as crystal1        
proceeding out of the throne  of ,god   
and of the ,lamb4 ,in the midst of the  
street of it the city1 and  on either   
side of the river1 was there the tree of
 life1 which bare  twelve manner of     
fruit1 and yielded her fruit every      
month40 ,by this  testimony1 we learn   
that the tree of life1 which grows in   
the midst of  the paradise of ,god1 is  
in the holy city1 fast by the river of  
life1  which proceeds from the throne of
 ,god4 ,nothing could be more explicit  

than this4 ,we have now found the       
paradise of the ,new ,testament4 ,it is 
in  the third ,heaven1 where the tree of
 life is1 and where ,god maintains his  
residence and his throne4 ,whoever1     
therefore1 goes into paradise1 goes     
into the presence of ,god4 ,if the      
,saviour went there on the day of his   
crucifixion1 with the impenitent thief1 
he went into the presence of his        
,father4    ,now let us reverently      
listen to the words of the ,lord and    
believe what  he says1 while he himself 
testifies whether he went to paradise on
 the  day of his crucifixion1 or not4   
,on the morning of his resurrection1 the
  third day after his crucifixion1 he   
said to ,mary1 who was about to  embrace
 his feet1 in accordance with the       
ancient custom of deference or  worship1
 8,touch me not2 ,,for ,i ,,am ,,not    
,,yet ,,ascended ,,to ,,my ,,father40   
,the  third day1 remember1 from the     
crucifixion1 and not ascended into      
paradise yet6    ,struck into a state of

 bewilderment by this stunning fact1    
,landis1 pp4  #bji1 #baa1 clutches      
wildly for some supports by which to    
rear again his  prostrate structure4 ,he
 feigns to find evidence in ,john       
#af3af1 that  ,jesus told his disciples 
that at death he would go to his        
,father3 a  scripture which very        
evidently has reference1 not to his     
death1 but to  his bodily ascension1    
forty days after his resurrection4      
,then1 referring  to the fact that the  
word 8ascend0 is from anabaino1 he says3
 8,now  every tyro knows that in        
composition ana has very frequently 8   
the  force of again4 ,baino alone means 
simply to ascend2 ana adds a  shade of  
meaning40    ,it is frequently the case 
that writers try to drive others into an
  admission of their statements by      
representing that they will appear very 
ignorant and stupid to deny them4 ,but  
,mr4 ,l41 not being a tyro1  doubtless  
understands that nearly every statement 
in this criticism is  false in itself   

considered1 and every one of them wholly
 so1 as applied  to the case in hand4   
,ana1 in composition with baino1 does   
not have  the force of again4 ,in       
neither ,liddell and ,scott1 ,robinson1 
,greenfield1  nor ,parkhurst1 is there  
any such definition as 8ascended again0 
given to  anabaino4 ,baino alone does   
not mean 8to ascend40 ,no such          
definition  is given to it in the       
standard authorities here named4 ,it    
means simply  to go1 without any        
reference to the direction2 other words1
 either in  composition with it1 or in  
the context1 signifying whether this    
motion  is up or down1 forward or       
backward1 over or under1 c4 ,in no one  
of the  eighty-one instances of the use 
of the word in the ,new ,testament1 is  
it  translated 8ascend again40 ,and     
finally1 those texts which ,mr4 ,l4     
quotes  as containing the word again1 as
 ,matt4 #c3af1 which he quotes1 8,christ
  went up again1 or returned10 and      
,matt4 #e3a1 which he quotes1 8,he went 

up again into a mountain10 the word1    
again1 is not expressed in the  ,english
 nor implied in the ,greek4 ,in only one
 instance is the word again  used with  
anabaino2 that is ,gal4 #b3a1 where     
,paul says1 8,i went up  again to       
,jerusalem20 but here the word again is 
from another word  7palin71 and anabaino
 is translated simply 8went up40        
,rarely do we meet with an instance of  
more reckless desperation in the  line  
of criticism4 ,and what is the object of
 it8 ,it is to have us  understand that 
when ,christ says1 8,i am not yet       
ascended to my ,father10  he means to   
say1 ,i am not yet ascended again to my 
,father4 ,and from  this he would have  
us further draw the lucid inference that
 ,christ had  ascended once1 that is1 in
 his disembodied spirit1 between his    
death and  resurrection1 and now tells  
,mary not to touch him because he has   
not  ascended again6 ,it would be       
difficult to conceive of a more         
unnecessary  and far-fetched inference4 

,and that men will seriously contend for
 such  a view1 shows the orbless        
obstinacy with which they will cling to 
preconceived notions1 though they have  
only the most groundless trifles  to    
sustain them1 rather than surrender them
 for more consistent views4  ,nothing   
can be more evident than that ,christ1  
when he said1 8,i am not  yet ascended  
to my ,father10 affirmed in the most    
direct manner that  since his advent    
into this world1 he had not1 up to that 
time1 ascended  to his ,father4         
,rather than thus summarily lose the    
argument that the thief was still       
conscious in death1 and that the soul is
 therefore 787 immortal1 another        
attempt is made to adjust the matter    
thus3 ,although ,christ did not go to   
his ,father1 he nevertheless went to    
paradise1 which is not where the        
,father dwells1 but the intermediate    
resting place of departed souls4 ,do  we
 then understand them8 ,we found them1 a
 little while ago1 arguing from  ,eccl4 

#ab3g1 that the disembodied spirit did  
return to ,god2 which they  claimed to  
be proof positive that the soul is      
immortal2 and thought it  would puzzle  
the annihilationists not a little4 ,do  
they now give this  up1 and admit that  
the soul or spirit does not go to ,god1 
but only into  some intermediate place1 
called paradise8 ,it matters not to us  
which  position they take1 only we wish 
to know which one it is4 ,we cannot hold
  our peace and allow them to take one  
position on one text and another on     
another1 to avoid the embarrassments    
into which their theory plunges at      
every turn4    ,that paradise is no     
intermediate state1 a halfway house     
between the  grave and the resurrection1
 we have fully shown2 for we have the   
positive statements of the ,scriptures  
to show that paradise is in the  third  
,heaven1 where ,god sits upon his       
throne2 and ,christ told ,mary1 the     
third day after his crucifixion1 in so  
many words1 that he had not yet         

ascended there4    ,the popular         
interpretation of ,christ's language to 
the thief thus  utterly failing1 we are 
thrown back upon the text for some other
  explanation of the phraseology there  
used3 8,verily ,i say unto thee1        
,to-day shalt thou be with me in        
paradise40    ,there are but two        
probable ways in which this language can
 be  interpreted3 ,one is1 to let the   
phrase1 8to-day10 refer to the time to  
which the thief had reference in his    
request4 ,he said1 8,lord1 remember  me 
when thou comest into thy kingdom40 ,he 
looked forward to the day when  ,christ 
should come into his kingdom4 ,and if   
the 8to-day0 in ,christ's  answer refers
 to this time1 then the sense would be1 
8,verily ,i say unto  thee1 ,to-day1 or 
this day1 the day to which you refer1   
when ,i come into  my kingdom1 thou     
shalt be with me in paradise40 ,the     
word1 to-day1 is  from the ,greek1      
7semeron72 and all the definitions we   
find of  it would seem to confine it to 

present time1 excluding an application  
of  it to the future4 ,this             
interpretation1 therefore1 we think     
cannot be  urged4    ,the other1 and    
only remaining method of interpreting   
the passage1 is to  place the comma     
after 8to-day10 making to-day an adverb 
qualifying say4  ,the sense would then  
be1 ,verily ,i say unto thee to-day1    
thou shalt be  with me in paradise1 at  
that period in the future when ,i shall 
come in  my kingdom4    ,this method of 
punctuation1 if it is allowable1 clears 
the subject of  all difficulty4 ,let us 
then candidly consider what objections  
can be  urged against it4    ,as to the 
punctuation itself1 we all know that    
that is not the work of  inspiration1   
and withal that it is of recent origin1 
the comma in its  present form not      
having been invented till the year ,a4  
,d4 #agij4 ,it is  therefore allowable  
to change this in any manner that the   
sense of the  passage1 the context1 or  
even other portions of the ,scriptures  

may  demand4 ,and in support of this    
punctuation1 we have the example of some
  ,greek manuscripts1 which1 according  
to ,griesbach1 place the comma after    
8to-day0 in this declaration4    ,but   
the objector accuses us of making sad   
nonsense of the text by this  change2   
and he asks1 in bitter irony1 8,didn't  
the thief know it was that  day1 without
 ,christ's telling him80 ,very true1 as 
a matter of fact2 but  let the objector 
beware lest his sarcasm fall upon the   
,scriptures  themselves2 for such very  
expressions do occur therein4 ,see      
,zech4 #i3ab3  8,turn you to the        
stronghold1 ye prisoners of hope3 even  
to-day do ,i  declare that ,i will      
render double unto thee40 ,transposing  
this sentence1  without altering the    
sense1 we have phraseology similar to   
that of ,luke  #bc3dc2 namely1 8,i      
declare unto you even to-day1 ,i will   
render double  unto thee40 ,the events  
threatened here were to take place in   
the future1  when the ,lord should bend 

,judah1 c4 ,see context4 ,so the phrase1
  8to-day10 could not qualify the       
8rendering double10 c41 but only the    
declaration4    ,here1 then1 is an      
expression exactly parallel with that in
 ,luke1 and the  same irony is          
applicable2 thus1 8,did not the         
prisoners of hope know it  was that day 
when the declaration was made to them80 
,but let our  opponents now discard     
their unworthy weapon2 for here it is   
leveled  against the words of           
,inspiration itself4    ,but when we    
take into consideration the             
circumstances of the case1 we  see a    
force and propriety in the ,saviour's   
making his declaration  emphatically    
upon that day4 ,he had been preaching   
the advent of the  kingdom of ,heaven to
 listening multitudes4 ,a kingdom1 he   
had promised to  his followers4 ,but the
 powers of death and darkness had       
apparently  triumphed1 and were crushing
 into the very grave both his prospects 
and  his promises4 ,he who was expected 

to be the king of the coming kingdom1   
stretched upon the shameful cross1 was  
expiring in ignominy and  reproach2 his 
disciples were scattered2 and where now 
was the prospect  of that kingdom which 
had been preached and promised8 ,but    
amid the  supernatural influences at    
work upon that memorable day1 a ray of  
divine  illumination may have flashed in
 upon the soul of the poor thief1       
traveling the same road of death beside 
his ,lord4 ,a conviction of the         
truthfulness of his claims as the       
,messiah1 the ,son of ,god1 may have    
entered into his mind1 and a desire have
 sprung up in his heart to trust  his   
lot in his hands1 leading him to put up 
a humble and sincere  petition1 ,lord1  
in mercy remember me when the days of   
thy triumph and  glory shall come4 ,yes1
 says the suffering ,saviour1 in the    
hearing of the  mocking multitude1 ,i   
say unto thee1 to-day--to-day1 in this  
hour of my  darkness and agony--to-day1 
when the fatal cross is apparently      

giving  the lie to all my               
pretensions--to-day1 a day of forlorn   
prospects and  withered hopes1 so far as
 human eyes can see--verily1 to-day1 ,i 
say  unto thee1 thou shalt be with me in
 paradise1 when my kingdom shall be     
established in triumph and glory4       
,thus1 there is a divine force and      
beauty in these words of our ,lord1 as  
uttered on that occasion4 ,how like a   
sun at midnight would they have  broken 
in upon the gloom that enshrouded the   
sorrowing hearts of the  disciples1 had 
they fathomed their import4 ,for who had
 occasion to sink  in despair1 if not   
,he upon whom all depended1 and that1   
too1 when  expiring under the agonies of
 the cross4 ,but lo6 no cloud of gloom  
is  sufficient to fix its shadows upon  
his serene brow4 ,his divine  foresight1
 riding calmly over the events of the   
present1 fixes itself  upon that coming 
period of glory1 when he shall see of   
the travail of  his soul and be         
satisfied4 ,there1 in the hour of his   

deepest humility1  he points them to the
 joys of paradise4    ,thus1 by a simple
 removal of the comma one word forward1 
the stone of  stumbling is taken out of 
this text1 by making it harmonize with  
other  ,scriptures2 and thus1 the       
promise1 by having reference to         
something in  the future1 and not to    
anything to be performed on that day1   
contains no  affirmation of             
consciousness in death4                 
,,chapter ,,xxii4                       
,,absent ,,from ,,the ,,body4           
,another passage1 supposed to teach the 
separate conscious existence of  the    
soul1 is found in #b ,cor4 #e3h3 8,we   
are confident1 ,i say1 and willing      
rather1 to be absent from the body1 and 
to be present with the ,lord40 ,on  the 
acknowledged principle that it is       
illogical to endeavor to build any      
great doctrine upon an isolated passage1
 without taking into  consideration the 
general tenor of the context1 if not    
also other  writings from the same      

author1 let us look at some of the      
statements  which ,paul has made in this
 connection4    ,in verse #a of this    
chapter1 ,paul introduces an earthly    
house and a  heavenly house1 and says1  
8,for we know that if our earthly house 
of this  tabernacle were dissolved1 we  
have a building of ,god1 an house not   
made  with hands1 eternal in the        
heavens40 ,he states our condition while
 in  the earthly house4 ,verse #b3 8,in 
this we groan10 verse #d1 8being        
burdened40 ,he tells what we desire in  
this state4 ,verse #b4 8,earnestly      
desiring to be clothed upon with our    
house which is from ,heaven verse  #c3  
if so be that being clothed1 we shall   
not be found naked40 ,in verse  #d1     
,paul repeats all these facts in order  
to state the result of the work  which  
he desired3 8,for we that are in this   
tabernacle do groan1 being  burdened3   
not for that we would be unclothed1 but 
clothed upon40 ,now he  states the      
result of being clothed upon with the   

house from ,heaven which  he so         
earnestly desired3 8,but clothed upon1  
that mortality might be  swallowed up of
 life40 ,then he states that the        
condition he had in view  is that for   
which ,god in the beginning designed the
 human race3 8,now he  that has wrought 
us for the self-same thing is ,god40    
,that is1 ,god  designed that we should 
ultimately reach that condition which he
 here  designates as being clothed upon 
with our house from ,heaven4 ,then he   
states what assurance we have in this   
life that we shall eventually  attain to
 this condition3 8who also hath given   
unto us the earnest  assurance1 pledge1 
token of the ,spirit40 ,that is1 the    
,spirit dwelling  in our hearts1 is the 
assurance or pledge we have that we     
shall finally  receive the desire of our
 hearts1 and be clothed upon with our   
house  from ,heaven4 ,in verse #f1 he   
states this to be the ground of his     
confidence1 although while 8we are at   
home in the body1 we are absent  from   

the ,lord40 ,and then after incidentally
 stating the secret of the  ,christian's
 course in this life1 8we walk by faith1
 not by sight10 he  penned the text     
quoted at the commencement of this      
chapter1 stating that  he was willing   
rather to be absent from the body and to
 be present with  the ,lord4    ,we now 
have before us quite fully1 the subject 
upon which ,paul is here  treating4 ,a  
thought now as to the meaning of the    
terms he employs4 ,what  does he mean by
 the earthly house and the heavenly     
house8 by being  clothed and unclothed8 
by mortality being swallowed up of life8
 and by  being absent from the body and 
present with the ,lord8    ,what he     
calls in verse #a1 8our earthly house10 
he designates in verse #f1  as being 8at
 home in the body40 ,the chief          
characteristic of this house  is that it
 may be dissolved1 or is mortal4 ,this  
earthly house is  therefore our mortal  
body1 or what is essentially the same   
thing1 this  present mortal condition4  

,the house from ,heaven is eternal or   
immortal4  ,this1 therefore1 by parity  
of reasoning1 is the immortal body or   
the  state of immortality which awaits  
the redeemed beyond the resurrection4   
,paul1 in ,rom4 #h3bb1 #bc1 speaks very 
plainly of these two conditions3  8,for 
we know that the whole creation groaneth
 and travaileth in pain  together until 
now4 ,and not only they1 but ourselves  
also1 which have  the first-fruits of   
the ,spirit1 even we ourselves groan    
within  ourselves1 waiting for the      
adoption1 to wit1 the redemption of our 
body40 ,none can fail to see the        
parallel between this passage in        
,romans1  and that portion of #b ,cor4  
#e1 now under consideration4 ,to the    
,corinthians1 ,paul says1 that in our   
earthly house we groan1 being  burdened2
 to the ,romans1 that we groan within   
ourselves1 or in this  mortal body2 to  
the ,corinthians1 that while in this    
state we have the  earnest of the       
,spirit2 to the ,romans1 that we have   

the first-fruits of  the ,spirit1 which 
is the same thing1 the pledge1          
assurance1 or earnest2  to the          
,corinthians1 that we desire to be      
clothed upon with our house  from       
,heaven2 to the ,romans1 that we wait   
for the adoption1 to wit1 the           
redemption of our body4 ,the ultimate   
object in view in both cases1 as a      
matter of hope and desire1 is the       
redeemed or eternal state2 but in the   
one case it is being 8clothed upon with 
our house from ,heaven10 and in  the    
other1 it is 8the redemption of our     
body40 ,these two expressions1          
therefore1 denote one and the same      
thing4    ,returning to a consideration 
of the meaning of the terms which ,paul 
uses1 we inquire what is meant by being 
unclothed4 ,and the evident  answer is1 
,the dissolution of our earthly house1  
or the falling of our  mortal body in   
death4 ,the state of death1 then1 is    
that condition in  which we are         
unclothed4 ,and the being clothed upon1 

is being released  from this state1 when
 mortality is swallowed up of life1 and 
we are  taken into the presence of the  
,lord4 ,then ,paul states a conclusion  
very  apparent from his premises1 that  
while we are at home in the body we are 
absent from the ,lord1 and adds that he 
is willing rather to be absent  from the
 body and present with the ,lord4       
,the only verse in which consciousness  
in death can even be supposed to  be    
intimated1 is the #hth verse1 which     
speaks of our being absent from  the    
body and present with the ,lord4 ,but   
even here it will be seen that  the     
whole question turns on the time when we
 enter the presence of the  ,lord4 ,is  
it immediately on the dissolution of our
 earthly house8 ,this  the text does not
 inform us2 but on this the preceding   
verses are very  explicit1 as we shall  
presently see4    ,let us now look at a 
few considerations which show that it is
 impossible  to harmonize the popular   
view of consciousness in death1 with the

  statements which the apostle here     
makes4 ,it is claimed that the house    
which we have eternal in the ,heavens is
 the immortal soul with which we        
immediately enter into ,heaven when the 
earthly house is dissolved4  ,granting  
that this is so1 let us go forward a    
little and mark the  difficulty in which
 this view is involved4 ,the time comes 
when the  mortal body is raised from the
 dead and made immortal4 ,in these      
redeemed  bodies we are to live in the  
kingdom of ,god to all eternity4 ,this  
is  finally our eternal house4 ,but when
 we take possession of this1 what       
becomes of our house that we occupied   
between death and the  resurrection8 ,if
 we pass from our mortal bodies at death
 immediately  into a spiritual body     
prepared for us1 which is the house we  
have in  ,heaven1 and in which we live  
till the resurrection1 when our natural 
bodies are redeemed1 and we take        
possession of them1 it necessarily      
follows that we vacate that second house

 which we had occupied in  ,heaven4     
,then what becomes of that house8       
,moreover this view introduces          
something before us of which ,paul has  
made no mention2 for here we have  three
 houses1 but ,paul's language allows of 
only two2 and one of these  three       
houses1 on the view before us1 has to be
 abandoned1 to go to ruin1  when we take
 possession of our redeemed bodies4 ,all
 this is unscriptural  and absurd4 ,such
 a view is an impossibility4    ,again1 
,paul affirms in verse #e that ,god hath
 wrought us for this  self-same thing1  
that is1 created man for such a state of
 being as we  shall enjoy1 when clothed 
upon with our house from ,heaven4 ,is   
this  condition the separate existence  
of an immortal soul8 ,no2 for if man had
  never sinned1 he would have reached   
that state without seeing death1 and    
the idea of an immortal soul would never
 have had an existence4 ,the  whole     
doctrine is the offspring of sin1 for it
 is the result of the  fall4 ,it is the 

second falsehood which the devil found  
necessary to  sustain his first one1    
8,ye shall not surely die40 ,for when   
all that is  outward1 tangible1 and     
visible of man does fall in death1 his  
untruth  would be very apparent unless  
he could make them believe that there is
  an invisible medium through which they
 still continue to live4 ,paul1         
therefore1 in the scripture under       
notice1 does not have any reference to  
an intermediate state4    ,he further   
says that we have through the ,spirit an
 earnest1 or pledge1  that this         
condition1 which is set forth as the    
chief object of desire1  will finally be
 reached1 and we shall be clothed with  
our house from  ,heaven4 ,but what is   
the ,holy ,spirit in our hearts an      
earnest or pledge  of8 ,what does it    
signify that we have a measure of the   
,holy ,spirit here8  ,is it a proof or  
assurance that we have immortal souls   
that will live  when the body is dead8  
,no1 but that we shall be redeemed and  

made  immortal4 ,see ,eph4 #a3ac1 #ad3  
8,in whom also1 after that ye believed1 
ye  were sealed with that ,holy ,spirit 
of promise1 which is the earnest of  our
 inheritance until the redemption of the
 purchased possession1 unto  the praise 
of his glory40 ,and in ,rom4 #h3aa1     
,paul again says3 8,but if the  ,spirit 
of ,him that raised up ,jesus from the  
dead dwell in you1 he that  raised up   
,christ from the dead shall also quicken
 your mortal bodies by  his ,spirit that
 dwelleth in you40    ,these are the    
glorious promises of which the ,holy    
,spirit in our hearts  is a pledge and  
assurance3 that these mortal bodies     
shall be quickened  from the dead1 even 
as ,christ was raised up1 and that we   
shall share in  the inheritance1 when   
the purchased possession shall be       
redeemed4 ,it  looks not to any         
intermediate state1 but to the ultimate 
reward4    ,and finally1 ,paul forever  
bars his teaching against the entrance  
of the  conscious state dogma1 by saying

 that when we are clothed upon with our 
house from ,heaven1 mortality is        
swallowed up of life4 ,how can mortality
  be swallowed up of life8 ,it can be   
only by having a principle of life  come
 upon it which shall overpower and      
absorb it4 ,mortality can be  swallowed 
up only by immortality or eternal life4 
,is this the passing of  the soul from  
the mortal body at the hour of death8   
,let us look at it4  ,what is there     
about man1 according to the common view1
 which is mortal8  ,the body4 ,and what 
is immortal8 ,the soul4 ,at death1 the  
body1 that part  which is mortal1 does  
not become immortal1 but loses all its  
life1 and  goes into the grave to       
crumble back to dust4 ,and the soul1    
which was  immortal before1 is no more  
than immortal afterward4 ,is there any  
swallowing up of mortality by life here8
 ,just the reverse4 ,mortality1 or  the 
mortal part1 is swallowed up by death4  
,there is not so much life  afterward as
 before2 for after death1 the soul only 

lives1 while the  body1 which was alive 
before1 is now dead4    ,but ,paul1     
before penning this language in #b ,cor4
 #e1 had already told the  ,corinthians 
when mortality would be swallowed up of 
life1 and how it  would be accomplished2
 so he knew when he penned this portion 
of his  second epistle that they would  
understand it perfectly4 ,see the #aeth 
chapter of his first epistle1 verses    
#ea-ee3 8,behold ,i show you a  mystery3
 we shall not all sleep1 but we shall   
all be changed1 in a  moment1 in the    
twinkling of an eye1 at the last trump2 
for the trumpet  shall sound1 and the   
dead shall be raised incorruptible1 and 
we shall be  changed4 ,for this         
corruptible must put on incorruption1   
and this mortal  must put on            
immortality4 ,so when this corruptible  
shall have put on  incorruption1 and    
this mortal shall have put on           
immortality1 then shall  be brought to  
pass the saying that is written1 ,death 
is swallowed up in  victory4 ,o death1  

where is thy sting8 ,o grave1 where is  
thy victory80    ,in verse #ej1 he says3
 8,now this ,i say1 brethren1 that flesh
 and blood  cannot inherit the kingdom  
of ,god1 neither doth corruption inherit
  incorruption40 ,corruption does not   
inherit1 or possess1 incorruption4      
,mortality does not possess immortality4
 ,the mortal body does not inclose  an  
immortal principle1 which it has power  
to hold within its grasp1 till  that    
grasp is rendered nerveless by the      
stroke of death1 and the soul  flies    
away in glad release4 ,but this mortal1 
all that there is about man  that is    
mortal1 must put on1 must be itself     
invested with1 immortality1  and this   
corruptible1 all about us that is       
perishable1 must itself  become         
incorruptible2 then it will not be this 
corruptible flesh and  blood1 and then  
it can inherit the kingdom of ,god1 and 
start off bold  and vigorous on its race
 of endless life2 and outside of this   
change1  and independent of this grand  

investiture of our mortal nature with   
immortality1 there is no eternal life   
for any of the race4 ,and when this  is 
accomplished1 then death is swallowed up
 in victory2 then we are  clothed upon  
with our house from ,heaven2 then       
mortality is swallowed up  of life4 ,but
 this is not at death1 but at the last  
trump1 when the ,lord  appears in glory1
 and the dead are raised1 and the       
righteous living are  changed in the    
twinkling of an eye4 ,how can the       
religious world stumble  in a path so   
plain6    ,but if the heavenly house is 
our future immortal body1 it may be     
asked  how ,paul can say1 as he does in 
#b ,cor4 #e3a1 8,we have present tense a
  building of ,god1 an house not made   
with hands1 eternal in the heavens40    
,we have this in the same sense that we 
have1 at the present time1  eternal     
life4 ,and ,john tells us how this is3  
,it is by faith1 or by  promise1 not by 
actual possession4 #a ,john #e3aa3 8,and
 this is the record1  that ,god hath    

given to us eternal life40 ,god hath    
given it to us2 and on  the strength of 
this promise we have it4 ,but where is  
it now8 8,and this  life is0--in us8    
,no1 but--8in his ,son40 ,and when he1  
the ,son1 who is our  life1 shall       
appear1 we shall be clothed upon with   
our heavenly house1  and appear with him
 in glory4 ,col4 #c3d4    ,again1 it may
 be asked how ,paul can speak of two    
houses1 as though we  moved from one    
into the other1 if it is only a change  
of condition from  mortal to            
immortality4 ,he illustrates this in the
 figure he takes to  represent          
conversion4 ,eph4 #d3bb-bd3 8,that ye   
put off concerning the  former          
conversation the old man1 which is      
corrupt according to the  deceitful     
lusts2 and be renewed in the spirit of  
your mind2 and that ye  put on the new  
man1 which after ,god is created in     
righteousness and true  holiness40 ,here
 the simple change of heart1 the change 
of the  disposition1 from sin to        

holiness1 is spoken of as putting off   
one man  and putting on another4 ,with  
even greater propriety1 may the change  
from  mortal to immortality be spoken of
 as removing from an earthly1           
perishable house1 to an immortal1       
heavenly one4    ,the terms ,paul uses  
to describe the two states1 are clearly 
defined4 ,on  the one side it is an     
earthly house1 groaning with burdens1   
mortality1  absent from the ,lord4 ,on  
the other1 it is clothed upon with our  
house  from ,heaven1 mortality swallowed
 up of life1 present with the ,lord4 ,he
  did not desire to be unclothed1 which1
 as already noticed1 signifies the      
condition of death2 but he did desire to
 be present with the ,lord2  therefore  
in death he would have us understand    
that the ,christian is not  present with
 the ,lord4    ,from all this1 we can   
only conclude that when he says he is   
willing to  be absent from the body and 
present with the ,lord1 he means to be  
understood that he is willing that this 

burdened1 groaning1 mortal state  should
 end1 and the promised glorious and     
eternal day begin4 ,and being           
confident1 through the presence of the  
,spirit of ,god in his heart1 that  when
 this change should be wrought1 he would
 have a glorious part  therein1 he was  
more than willing it should come4 ,it   
was but the  breathing again of that    
prayer which has arisen like a continual
 sigh  from the heart of the church     
through all her weary pilgrimage1 8,thy 
kingdom come2 yea1 come1 ,lord ,jesus1  
come quickly20 not1 8,let our  immortal 
souls10 which they did not suppose they 
possessed1 8enter a  conscious state in 
death0 in which they did not believe4   
,,chapter ,,xxiii4                      
,,in ,,the ,,body ,,and ,,out4      ,it 
is confidently asserted that ,paul      
believed a man could exist              
independently of the body from certain  
expressions which he uses in #b  ,cor4  
#ab3 #b-d3--    8,i knew a man in       
,christ above fourteen years ago1       

7whether in the body1  ,i cannot tell2  
or whether out of the body1 ,i cannot   
tell3 ,god knoweth27  such an one caught
 up to the third ,heaven4 ,and ,i knew  
such a man1  whether in the body1 or out
 of the body1 ,i cannot tell3 ,god      
knoweth27  how that he was caught up    
into paradise1 and heard unspeakable    
words1  which it is not lawful for a man
 to utter40    ,by the man whom he knew1
 it is generally supposed that the      
apostle means  himself1 and the language
 he uses is a record of his own         
experience4  ,paul was taken to the     
third ,heaven1 to paradise1 and heard   
words which  it is not possible for a   
man to utter2 but whether it was in his 
body1  or out1 he did not know4    ,this
 instance1 then1 furnishes no example of
 a spirit actually existing  in a       
conscious condition outside of the body1
 even if this is what is  meant by the  
expression1 8out of the body20 for ,paul
 assures us that he  did not know that  
he was in that condition4 ,yet it is    

claimed that it  has all the force of an
 actual example2 for such a condition is
  recognized as possible4 ,it is very   
readily admitted that such a  condition 
is recognized1 as is expressed by the   
terms1 8out of the  body20 but that this
 means an immaterial spirit1 an immortal
 soul1 the  real1 intelligent man1      
speeding away through the universe even 
to the  third ,heaven1 there to hear    
unspeakable words1 and gather up        
heavenly  information1 and return at    
will to resume its abode in the1 for a  
time1  deserted body1 should not be too 
hastily inferred from this passage4     
,of what is the apostle speaking8 ,he   
says1 in verse #a3 8,it is not          
expedient for me1 doubtless1 to glory4  
,i will come to visions and  revelations
 of the ,lord4 ,i knew a man in ,christ1
 above fourteen years  ago10 c41 as     
previously quoted4 ,his subject1 then1  
is the visions and  revelations he had  
received from the ,lord2 and the        
language from verse #b  to verse #d is  

the record of one such remarkable       
revelation1 perhaps the  most remarkable
 one he had ever experienced4 ,he was   
given a view of  paradise1 and heard    
unspeakable words4 ,and so real and     
clear and vivid  was the view1 that he  
did not know but that he was transported
 bodily  into that place4 ,if not in    
this manner1 the view was given in the  
ordinary course of vision1 that is1 by  
having the scene presented before  the  
mind by the power of the ,holy ,ghost4  
,all must concede that only these two   
conditions are brought to view1  either 
his transportation bodily to paradise1  
or the ordinary condition  of being in  
vision4 ,if he went bodily to paradise1 
the instance has no  bearing of course  
on the question of consciousness in     
death4 ,and if it  was an ordinary      
vision1 how does this prove             
consciousness in death8 ,the  question  
is reduced to this one point2 and the   
answer turns on the  definition given to
 the expression1 8out of the body40 ,did

 ,paul mean by  it1 what modern         
expositors wish us to understand by it8 
,paul meant by  it1 simply being in     
vision2 the expositors aforesaid mean by
 it1 the  going out of the immortal     
spirit from the body1 and its existence 
for a  time in a separate conscious     
intelligent condition independent of the
  body4 ,but let us look a little       
further1 and see what this condition is4
  ,according to the common view1 the    
separation of the soul from the body  is
 death4 ,this is what death is defined  
to mean4 ,there can be no such  thing as
 the separation of soul and body1 and   
death not result4 ,and the  return of   
the soul to again inhabit the body1 is a
 resurrection from the  dead4 ,this is  
what is claimed in the case of ,rachel1 
whose soul  departed1 and she died1     
,gen4 #ce3ah1 and the widow's son whom  
,elijah  raised1 whose soul came into   
him again1 and he revived4 #a ,kings    
#ag3bb4    ,but does any one suppose    
that ,paul meant to say that he did not 

know but  that he died and had a        
resurrection8 ,that is what he did say1 
if the  words1 8out of the body10 mean  
what some would have us understand by   
them4 ,his soul went off to paradise1   
and his body lay here1 we know not  how 
long1 a corpse upon the earth6 ,and when
 his soul returned1 he had a            
resurrection from the dead6 ,a necessary
 conclusion so preposterous1 must  be   
sufficient to convince any one that     
,paul1 by the expression1 8out of  the  
body10 does not mean a state of death4  
,he simply means that he was  in vision1
 a state in which the mind1 controlled  
for the time by the  ,holy ,ghost1 is   
made to take cognizance of distant or   
future scenes1 and  the person seems to 
himself to be really and bodily present1
 viewing the  scenes1 and listening to  
the words that are spoken1 before him4  
,dreams1  which all have experienced1   
are doubtless good illustrations of how 
this  can be1 and the case of ,john1 in 
the ,revelation1 furnishes a notable    

example2 for he was carried forward far 
into the future1 and seemed to  be      
present and taking part in scenes that  
did not then exist1 and at  which he    
could not really have been present1 even
 in his supposed  immaterial immortal   
soul4    ,paul1 then1 had no reference  
whatever to a state of death in #b ,cor4
  #ab3b-d4 ,to suppose him to refer to  
that1 according to the immaterialist    
view1 runs us into the greatest         
absurdity4 ,hence his language affords  
no  proof that there is a soul in man   
which can live on in a conscious        
intelligent state1 while the mortal body
 crumbles back to dust4                 
,,chapter ,,xxiv4                       
,,departing ,,and ,,being ,,with        
,,christ4      ,when will all men come  
to agree respecting the state of the    
dead8 ,when  will the question whether  
the dead are alive1 conscious1 active1  
and  intelligent1 or whether they rest  
in the grave in unconsciousness and     
inactivity1 cease to be a vexed         

question8 ,when shall it be decided     
whether the shout of triumph which the  
ransomed are to raise1 8,o death1  where
 is thy sting8 ,o grave1 where is thy   
victory80 is the celebration  of a real 
victory1 or only an unnecessary and     
useless transaction1 as it  must be if  
the grave holds not the real man1 but   
only the shell1 the  mortal body1 which 
is generally considered an incumbrance  
and a clog8  ,never will this question  
be decided till men shall be willing to 
follow  the ,scriptures1 instead of     
trying to compel the ,scriptures to     
follow  them2 never1 while they put the 
figurative for the literal1 and the     
literal for the figurative1 mistake     
sound for sense1 and rest on the        
possible construction of an isolated    
text1 instead of1 and in opposition  to1
 the general tenor of the teaching of   
the inspired writers4    ,paul has told 
us often enough1 and it would seem      
explicitly enough1 when  the ,christian 
goes to be with his ,lord4 ,it is at the

 redemption of the  body4 ,rom4 #h3bc4  
,it is in the day of the ,lord ,jesus4  
#a ,cor4 #e3e4 ,it is  at the last      
trump4 #a ,cor4 #ae3ea-ee4 ,it is when  
we are clothed upon with  our house from
 ,heaven4 #b ,cor4 #e3d4 ,it is when    
,christ our life shall  appear4 ,col4   
#c3d4 ,it is when the ,lord descends    
from ,heaven with a shout1  and the dead
 are raised4 #a ,thess4 #d3af1 #ag4 ,it 
is at the coming of the  ,lord4 #b      
,thess4 #b3a4 ,it is to be at 8that     
day10 an expression by which  ,paul     
frequently designates the day of        
,christ's appearing4 #b ,tim4 #d3g1 #h4 
,yet ,paul1 in one instance1 without    
stopping to explain1 uses the           
expression1 8to depart and to be with   
,christ20 whereupon his words are       
seized by religious teachers as         
unanswerable evidence that at death the 
spirit enters at once into the presence 
of its ,redeemer4 ,the passage is  found
 in ,phil4 #a3ba-bd1 and reads as       
follows3--    8,for to me to live is    

,christ1 and to die is gain4 ,but if ,i 
live in the  flesh1 this is the fruit of
 my labor3 yet what ,i shall choose ,i  
wot not4  ,for ,i am in a strait betwixt
 two1 having a desire to depart and to  
be  with ,christ2 which is far better4  
,nevertheless1 to abide in the flesh is 
more needful for you40    ,willing to go
 with our friends as far as we can in   
their interpretation  of any passage1 we
 raise no issue here on the word depart4
 ,paul probably  means by it the same as
 in #b ,tim4 #d3f1 where he says1 8,the 
time of my  departure is at hand10      
referring to his approaching death4     
,then ,paul1  immediately on dying1 was 
to be with ,christ4 ,not so fast4 ,the  
very point  intended to be proved has1  
in such a conclusion1 to be assumed4    
,paul had  in view two conditions3 this 
present state1 and the future state4    
,between these two he was in a strait4  
,the cause of ,god on earth1 the        
interests of the church1 stirring to its
 very depths his large and  sympathetic 

heart1 drew him here2 his own desires   
drew him to the future  state of victory
 and rest4 ,and so evenly balanced were 
the influences  drawing him in either   
direction1 that he hardly knew upon     
which course  he would decide1 were it  
left to him as a matter of choice4      
,nevertheless1 he said that it was more 
needful for the church that he  remain  
here1 to give them still the benefit of 
his counsel and his  labors4    ,the    
state or condition to which he looked   
forward was one which he  greatly       
desired4 ,about four years before he    
wrote these words to the  ,philippians1 
he had written to the ,corinthians1     
telling them what he did  desire1 and   
what he did not desire1 in reference to 
the future4 ,said he1  8,not that we    
would be unclothed40 #b ,cor4 #e3d4 ,by 
being unclothed1 he  meant the state of 
death1 from the cessation of mortal life
 to the  resurrection4 ,this he did not 
desire2 but he immediately adds what he 
did desire1 namely1 to be 8clothed upon1

 that mortality might be  swallowed up  
of life20 and when this is done1 all    
that is mortal of us  is made immortal1 
the dead are raised1 and the body is    
redeemed4 ,rom4  #h3bc2 #a ,cor4 #ae3eb1
 #ec4    ,in writing to the             
,corinthians1 he thus stated that the   
object of his  desire was to be clothed 
upon1 and have mortality swallowed up of
 life2  to the ,philippians he stated   
that the object of his desire was to be 
with ,christ4 ,these expressions1 then1 
mean the same thing4 ,therefore1 in     
,phil4 #a3bc1 ,paul passes over the     
state of death1 the unclothed state1    
just as he had done to the ,corinthians2
 for he would not tell the  ,corinthians
 that he did not desire a certain state1
 and four years after  write to the     
,philippians that he did desire it4     
,paul did not thus  contradict himself4 
,but this intermediate state is the     
disputed territory in this  controversy2
 the condition of the dead therein is   
the very point in  question3 and on this

 the text before us is entirely silent4 
,this is the vulnerable point in the    
popular argument on this text4 ,it is   
assumed that the being with ,christ     
takes place immediately on the          
departure4 ,but1 while the text asserts 
nothing of this kind1 multitudes  of    
other texts affirm that the point when  
we gain immortality and the  presence of
 ,christ1 is a point in the future      
beyond the resurrection4  ,and1 unless  
some necessary connection can be shown  
between the departing  and the being    
with ,christ1 and the hosts of texts    
which make our  entrance into ,christ's 
presence a future event can be          
harmonized  therewith1 any attempt to   
prove consciousness in death from this  
text is  an utter failure4    ,landis   
seems to feel the weakness of his side  
in this respect1 and  spends the        
strength of his argument1 pp4 #bbd-bbi1 
in trying to make the  inference appear 
necessary that the being with ,christ   
must be immediate  on the departure4 ,he

 would have us think it utterly absurd  
and  nonsensical to suppose a moment to 
elapse between the two events4    ,let  
us then see if there is anything in     
,paul's language which  contradicts the 
idea that a period of utter             
unconsciousness1 of greater  or less    
length1 intervenes between death and our
 entrance into the  future life4 ,in the
 first place1 if the unconsciousness is 
absolute1 as  we suppose1 the space     
passed over in the individual's         
experience is an  utter blank4 ,there is
 not the least perception1 with such    
person1 of the  lapse of a moment of    
time4 ,when consciousness returns1 the  
line of  thought is taken up at the very
 point where it ceased1 without the     
consciousness of a moment's             
interruption4 ,this fact is often proved
 by  actual experience4 ,persons have   
been known to become utterly unconscious
  by a fracture of the skull1 and a     
portion of it being depressed upon the  
brain1 suspending its action4 ,perhaps  

when the accident happened they  were in
 the act of issuing an order1 or giving 
directions to those about  them4 ,they  
have lain unconscious for months1 and   
then been relieved by a  surgical       
operation2 and when the brain began     
again to act1 and  consciousness        
returned1 they have immediately spoken  
and completed the  sentence they were in
 the act of uttering when they were     
struck down1  months before4 ,this shows
 that to these persons there was no     
consciousness of any time intervening1  
more than what passes between the  words
 of a sentence which we are speaking4   
,it was all the same to them  as if they
 had at once completed the sentence they
 commenced to utter1  instead of having 
weeks and months of unconsciousness     
thrown in between  the words of which   
that sentence was composed4    ,so with 
the dead4 ,they are not aware of the    
lapse of a moment of time  between their
 death and the resurrection4 ,a wink of 
the eye shuts out  for an instant the   

sight of all objects1 but it is so      
instantaneous that  we do not perceive  
any interruption of the rays of vision4 
,six thousand  years in the grave to a  
dead man is no more than a wink of the  
eye to  the living4 ,to them1           
consciousness1 our only means of        
measuring time1 is  gone2 and it will   
seem to them when they awake that       
absolutely none has  elapsed4 ,when     
,abel awakes from the dead1 it will seem
 to him1 until his  attention is        
attracted by the new scenes of          
immortality to which he will  be raised1
 that he is rising up from the murderous
 blows of ,cain1 under  which he had    
seemingly just fallen4 ,and to ,stephen1
 who died beholding  the exaltation of  
,christ in ,heaven1 it will be the same 
as if he had1  without a moment's       
interruption1 entered into his glorious 
presence4 ,and  when ,paul himself shall
 be raised1 it will seem to him that the
 stroke  of the executioner was his     
translation to glory4    ,such being the

 indisputable evidence of facts upon    
this point1 we ask  how a person1       
understanding this matter1 would speak  
of the future life1  if he expected to  
obtain it in the kingdom of ,god8 ,would
 he speak of  passing long ages in the  
grave before he reached it8 ,he might1  
if he  designed to state1 for any one's 
instruction1 the actual facts in the    
case2 but if he was speaking simply of  
his own experience1 it would not  be    
proper for him to mention the           
intervening time1 because he would not  
be conscious of any such time1 and it   
would not seem to him on awaking  to    
life again that any such period had     
elapsed4    ,accordingly1 ,bishop ,law  
lays down this general principle on this
  question3--    8,the ,scriptures1 in  
speaking of the connection between our  
present and  future being1 do not take  
into the account our intermediate state 
in  death2 no more than we1 in          
describing the course of any man's      
actions1  take into account the time he 

sleeps4 ,therefore1 the ,scriptures 7to 
be  consistent with themselves7 must    
affirm an immediate connection  between 
death and the ,judgment4 ,heb4 #i3bg2 #b
 ,cor4 #e3f1 #h40    ,john ,crellius    
says3--    8,because the time between   
death and the resurrection is not to be 
reckoned1 therefore the apostle might   
speak thus1 though the soul has no      
sense of anything after death40    ,dr4 
,priestly says3--    8,the apostle1     
considering his own situation1 would    
naturally connect the  end of this life 
with the commencement of another and a  
better1 as he  would have no perception 
of any interval between them4 ,that the 
apostle  had no view short of the coming
 of ,christ to ,judgment1 is evident    
from  the phrase he makes use of1       
namely1 being with ,christ1 which can   
only  take place at his second coming4  
,for ,christ himself has said that he   
would come again1 and that he would take
 his disciples to himself1 which        
clearly implies that they were not to be

 with him before that time40    ,so in  
harmony with this reference to our      
,lord's teaching is the language  used  
by ,paul in #a ,thess4 #d3af1 #ag1 that 
we here refer to it again3 8,for  the   
,lord himself shall descend from ,heaven
 with a shout1 with the voice  of the   
archangel1 and with the trump of ,god2  
and the dead in ,christ  shall rise     
first4 ,then we which are alive and     
remain shall be caught up  together with
 them in the clouds1 to meet the ,lord  
in the air2 and so  shall we ever be    
with the ,lord40    ,as ,christ taught  
that the time when his people were to be
 with him again  was at his second      
coming1 so ,paul here teaches4 ,we call 
attention to the  word so1 in the last  
sentence of the quotation4 ,so means in 
this way1  in this manner1 by this      
means4 8,so10 in this manner1 by this   
means1  8shall we ever be with the      
,lord40 ,when ,paul1 as he does here1   
describes  without any limitations1 the 
way and means by which we go to be with 

the  ,lord1 he precludes every other    
means4 ,he the same as says there is no 
other means by which we can be with the 
,lord1 and if there is any other  means 
of gaining this end1 this language is   
not true4 ,if we go to be  with the     
,lord1 by means of our immortal spirit1 
when we die1 we do not  go to be with   
him by means of the visible coming of   
,christ1 the  resurrection of the dead1 
and the change of the living1 and       
,paul's  language is a stupendous       
falsehood4 ,there is no possible way of 
avoiding  this conclusion1 except by    
claiming that the descent of the ,lord  
from  ,heaven1 the mighty shout1 the    
voice of the archangel1 the sounding of 
the great trump of ,god1 the            
resurrection of the dead1 and the change
 of  the living1 all take place when a  
person dies--a position too absurd to   
be seriously refuted1 and almost too    
ridiculous to be even stated4    ,shall 
we then take the position that ,paul    
taught the ,philippians that a  person  

went by his immortal spirit immediately 
at death to be with the  ,lord1 when he 
had plainly told the ,thessalonians that
 this was to be  brought about in       
altogether a different manner1 and by   
altogether  different means8 ,no one who
 would have venerated that holy apostle 
when  alive1 or who has any decent      
regard for his memory now that he is    
dead1  will accuse him of so teaching4  
,why1 then1 does he say that he has a   
desire to depart1 that is1 to die8      
,because he well understood that his    
life of suffering1 of toil1 and  trial  
here was to terminate by death2 and if  
the church could spare him1  he would   
gladly have it come1 not only to release
 him from his almost  unbearable        
burdens1 but because he knew further    
that all the intervening  space between 
his death and the return of his ,lord   
would seem to him to  be instantly      
annihilated1 and the glories of the     
eternal world1 through  his resurrection
 from the dead1 would instantly open    

upon his view4    ,it is objected again 
that ,paul was very foolish to express  
such a desire  if he was not to be with 
his ,lord till the resurrection2 for1 in
 that  case1 he would be with him no    
sooner if he died than he would if he   
did  not die4 ,those who make this      
objection1 either cannot have fully     
considered this subject1 or they utterly
 fail to comprehend it4 ,they  have no  
difficulty in seeing how ,paul would be 
with ,christ sooner by  dying1 provided 
his spirit1 when he died1 immediately   
entered into his  presence2 but they    
cannot see how it would be so when the  
time between  his death and the coming  
of ,christ is to him an utter blank1 and
 then  without the consciousness on his 
part1 that a single instant has         
elapsed1 he is ushered into the presence
 of his ,redeemer4 ,remember that       
,paul's consciousness was his only means
 of measuring time2 and if he had  died 
just as he wrote these words to the     
,philippians1 it would have been  to him

 an entrance into ,christ's presence    
just as much sooner as what  time       
elapsed between the penning of that     
sentence and the day of his  death4     
,none can fail to see this point1 if    
they will consider it in the  light of  
the fact we have here tried so fully to 
set forth1 that the  dead have no       
perceptions of passing time4    ,in the 
light of the foregoing reasoning1 let us
 read and paraphrase this  famous       
passage to the ,philippians3--    8,for 
to me to live is for the furtherance of 
the cause of ,christ1 and  for me to die
 is still gain to that cause 7because   
#8,christ shall be  magnified in my     
body1 whether it be by life or death1'  
verse #bj74 ,but if  ,i live in the     
flesh1 this1 the furtherance of         
,christ's cause1 is the  fruit of my    
labor2 but what course ,i should take   
were it left for me to  decide1 ,i know 
not2 for ,i am in a straight betwixt    
two3 ,i know that the  church still     
needs my labors1 but ,i have a desire to

 end my mortal  pilgrimage1 and be the  
next instant1 so far as my experience   
goes 7for  the dead perceive no passing 
of time71 in the presence of my ,lord4  
,consulting my own feelings1 this ,i    
should esteem far better2 but ,i know   
that it is more needful for you that ,i 
abide still in a condition to  labor on 
for your good in this mortal state40    
,who can say1 bearing in mind the       
language ,paul frequently uses in his   
other epistles1 that this is not a just 
paraphrase of his language here4  ,the  
only objection against it is1 that1 so  
rendered1 it does not support  the      
conscious-state dogma4 ,but it makes a  
harmony in all that ,paul has  taught on
 the subject2 and is it not far more    
desirable to maintain the  harmony of   
the sacred writings1 than to try to make
 them defend a dogma  which involves    
them in a fatal contradiction8          
,,remaining ,,texts ,,considered4    ,we
 have now examined all the principal    
texts of the ,scriptures which are      

supposed to have a bearing on the       
question of the intermediate state4 ,a  
few others of minor importance are      
occasionally urged in favor of the      
popular view1 and as such are entitled  
to a passing notice4 ,we give them  in  
consecutive order as follows3--    ,rom4
 #h3ch1 #ci4 8,for ,i am persuaded that 
neither death1 nor life1 444  shall be  
able to separate us from the love of    
,god which is in ,christ  ,jesus our    
,lord40    ,it is claimed that death    
cannot separate us from the love of     
,god2 but1  as ,god cannot exercise his 
love toward any but a rational and      
conscious  creature1 therefore the soul 
must be alive after death4 7,immortality
 of  the ,soul1 by ,luther ,lee1 p4     
#aaa47 ,to what far-fetched and abortive
  reasoning will wrong theories lead    
intelligent men4 ,we owe the reader an  
apology for noticing this passage at    
all4 ,we should not here introduce  it1 
were it not used as an objection to the 
view we advocate2 and we  should not    

believe it could ever be urged as an    
objection1 had we not  actually seen it4
 ,the reasoning of the apostle has to be
 completely  inverted before any        
argument 7may we be pardoned the        
misnomer7 can be  manufactured out of it
 for the conscious-state theory4 ,for it
 is of our  love to ,god1 through       
,christ1 and not of his to us1 that the 
apostle  speaks4 ,it has reference1     
also1 wholly to this life4 ,thus he     
says1 verse  #ce1 8,who shall separate  
us from the love of ,christ8 ,shall     
tribulation1  or distress1 or           
persecution1 or famine1 or nakedness1 or
 peril1 or  sword80 ,that is1 shall     
these things which we have to endure in 
this life  on account of our profession 
of the gospel and our love for ,christ1 
quench that love in any wise8 ,shall we 
compromise the gospel1 and  alienate    
ourselves from the love of ,christ1 who 
has done so much for us1  and through   
whom we hope for so much 7see the whole 
chapter71 to avoid a  little            

persecution1 peril1 and distress8 ,the  
separation from the love of  ,christ by 
death1 of which he speaks1 is the same  
as the separation by  persecution1 c42  
but tribulation1 distress1 persecution1 
famine1  nakedness1 peril1 and sword1 do
 not necessarily kill us2 they have     
respect to this life2 the separation1   
therefore1 is something which  takes    
place here--simply an alienation of our 
hearts from him4 ,and shall  all these  
things1 he asks--nay1 more1 shall even  
the prospect of death  on account of our
 profession of ,christ1 prevent our     
loving and following  him8 ,no6 is the  
implied and emphatic answer4    ,such we
 believe to be the view which any one   
must take of this passage1  who does not
 find himself under the unfortunate     
necessity of making out  a case4    ,but
 looking at this scripture from the     
objector's stand-point1 the  singular   
inquiry at once forces itself upon us1  
,can the immortal soul in  its          
disembodied state suffer tribulation1   

distress1 persecution1 famine1          
nakedness1 peril1 and sword68    #b     
,cor4 #d3af4 8,for which cause we faint 
not2 but though our outward man  perish1
 yet the inward man is renewed day by   
day40    ,is this inward man the        
immortal soul8 ,we answer1 ,no2 but the 
new man  which we put on1 ,christ formed
 within the hope of glory4 ,see ,col4   
#c3i1  #aj2 ,eph4 #d3bb1 #bd2 #c3af1    
#ag2 ,col4 #a3bg4    #a ,thess4 #d3ad4  
8,for if we believe that ,jesus died and
 rose again1 even  so them also which   
sleep in ,jesus will ,god bring with    
him40    ,yes1 says the objector1 bring 
them from ,heaven2 so they must now be  
with  him there in a conscious state4   
,not quite so fast4 ,the text speaks of 
those who sleep in ,jesus4 ,do you      
believe those who have gone to ,heaven  
are asleep8 ,we always supposed that    
,heaven was a place of unceasing        
activity1 and of uninterrupted joy4     
,and1 again1 are all these persons      
going to be brought from ,heaven asleep6

 ,what a theological incongruity6  ,but1
 from what place are they brought1 if   
not from ,heaven8 ,the same  place1 we  
answer1 from which ,god brought our     
,lord ,jesus ,christ4 ,and what  place  
was that8 ,see ,heb4 #ac3bj3 8,now the  
,god of peace1 that brought  again from 
the dead our ,lord ,jesus10 c4 ,we may  
then read the text in  ,thessalonians1  
as follows3 8,for if we believe that    
,jesus died and ,god  brought him from  
the dead1 even so them also which sleep 
in ,jesus will  ,god bring with him from
 the dead40 ,simply this the text       
affirms1 and  nothing more4 ,it is a    
glorious pledge of the resurrection1 and
 so far  diametrically opposed to the   
conscious-state theory4    #b ,tim4     
#d3f4 8,for ,i am now ready to be       
offered1 and the time of my  departure  
is at hand40    ,it is claimed that the 
departure here referred to is death1    
with which  we agree4 ,we take no       
exceptions to the remark so often made1 
8,departed  this life10 c4 ,but as ,paul

 does not here intimate that his        
departure  was to be to ,heaven1 or even
 to any conscious intermediate state1 we
  have no right to infer this4    #b    
,pet4 #a3ad4 8,knowing that shortly ,i  
must put off this my tabernacle1  even  
as our ,lord ,jesus ,christ hath showed 
me40    ,it is here claimed that the    
8,i0 that speaks1 and the 8my0 that is  
in  possession of a tabernacle1 is      
,peter's soul1 the man proper1 and the  
tabernacle1 is the body which he was    
going to lay off4 ,that ,peter here  has
 reference to death1 we doubt not2 but  
it was to be as the ,lord ,jesus        
,christ had showed him4 ,how had he     
shown him it would be8 ,see ,john       
#ba3ah1  #ai3 8,but when thou shalt be  
old1 thou shalt stretch forth thy hands1
  and another shall gird thee1 and carry
 thee whither thou wouldest not4  ,this 
spake he1 signifying by what death he   
should glorify ,god40 ,here  we are     
shown that the 8thou0 and the 8he10     
claimed on #a ,pet4 #a3ad1 to be        

,peter's soul1 the man proper1 was going
 to die1 and by death1 glorify  ,god4   
,and ,peter himself says in the next    
verse1 8,moreover1 ,i will  endeavor    
that ye may be able after my decease to 
have these things  always in            
remembrance40 ,here1 then1 the same     
8my10 ,peter's soul1 the man  proper1   
recollect1 which in the verse before is 
in the possessive case1  and governed by
 tabernacle1 is again in the possessive 
case1 and  governed by decease1 or      
death6 ,yes1 ,peter himself was going to
 die4  ,we find no proof of a double    
entity here4    ,this phraseology is    
well illustrated by ,job #g3ba1 which   
shows that the  man proper1 the 8,i10   
sleeps in the dust3 8,and why dost ,thou
 not pardon  my transgression1 and take 
away mine iniquity8 for now shall ,i    
sleep in  the dust2 and thou shalt seek 
me in the morning1 but ,i shall not be40
    #b ,pet #b3i4 8,the ,lord knoweth   
how to deliver the godly out of         
temptations1 and to reserve the unjust  

unto the day of ,judgment to be         
punished40    ,this testimony shows that
 the unjust do not enter into a place of
  punishment at death1 but are reserved 
to the day of ,judgment4 ,where  are    
they reserved8 ,answer4 ,in the general 
receptacle of the dead1 the  grave4 ,see
 ,job #ba3cj4    ,rev4 #bj3e4 8,but the 
rest of the dead lived not again until  
the thousand  years were finished4 ,this
 is the first resurrection40    ,by this
 first resurrection a portion of the    
dead are restored to life1              
consciousness1 and activity1 while it is
 said of those whose condition  is not  
affected by this resurrection1 that they
 lived not for a  thousand years4 ,this 
proves that up to the time of this      
resurrection1  all the dead were in a   
condition just the opposite of life--a  
condition in which it might be said of  
them that they 8lived not40 ,and  this1 
mark1 is spoken of the whole conscious  
being1 not of the body  merely4 ,no     
language could more positively show that

 in death the whole  person is in a     
state just the opposite of life4        
,rev4 #bb3h1 #i4 8,and ,i ,john 444 fell
 down to worship before the feet of  the
 angel which showed me these things4    
,then saith he unto me1 ,see thou  do it
 not2 for ,i am thy fellow-servant1 and 
of thy brethren the  prophets40    ,this
 text is supposed to prove that one of  
the old prophets came to ,john  as an   
angel1 showing that the dead exist in a 
conscious state4 ,but it  does not so   
teach4 ,the angel simply stated that he 
was ,john's  fellow-servant1 and the    
fellow-servant of ,john's brethren1 the 
prophets1  and the fellow-servant of    
them which keep the sayings of this     
book4 ,the  being of whom they were all 
worshipers together was the great ,god4 
,therefore1 says the angel1 do not      
worship me1 since ,i am only a          
worshiper with you at the throne of     
,god2 but worship ,god4 ,this angel had 
doubtless been sent to the ancient      
prophets to reveal things to them1 as   

he had now come to ,john4 ,such we      
believe to be the legitimate teaching   
of this scripture1 the last that is     
found in the book of ,god supposed to   
teach a conscious state4                
,,chapter ,,xxv4                        
,,the ,,death ,,of ,,adam4      ,the    
inquirer into the nature of man1 and his
 condition in death1 must  ever turn    
with the deepest interest to the record 
left us concerning the  father of our   
race4 ,in ,adam we have an account of   
the origin of the  human family1 at once
 so simple and consistent that the jeers
 of  skepticism fall harmless at its    
feet1 and science1 in comparison1 only  
makes itself ridiculous1 in trying to   
account for it in any other  manner4    
,and in the sentence pronounced upon him
 when he fell under the  fearful guilt  
of transgression1 we are shown to what  
condition death was  designed to reduce 
the human family4 ,in the creation and  
death of ,adam1  we have the account of 
the building up and the unbuilding of a 

human  being2 and this case1 being the  
first and most illustrious1 must furnish
  the precedent and establish the rule  
for the whole race4    ,of the creation 
of ,adam and the elements of which he   
was composed1 we  have already spoken4  
,the record brings to view a formation  
made wholly  of the dust of the ground4 
8,and the ,lord ,god formed man of the  
dust of  the ground40 ,this body was    
endowed with a high and perfect         
organization1  and was quickened into   
life by the breath which the ,lord      
breathed into  its nostrils4 ,the body1 
before it was made alive1 had no power  
to act2  the breath which was breathed  
into it could not of itself act2 but the
  body being quickened1 the machinery   
set in motion by this vital  principle1 
all the phenomena of physical life and  
mental action at once  resulted4    ,the
 ,author of this noblest of creative    
works1 who must of necessity1 as  the   
ruler over all1 require the creatures of
 his hand to obey him1 and  toward whom 

an exercise of love1 and a voluntary and
 willing submission1  can alone         
constitute obedience1 placed the man    
whom he had formed1 as  was meet1 upon a
 state of probation1 to test his loyalty
 to his ,maker4  ,the scene of his trial
 was the beautiful garden in which was  
everything  that was pleasant to the    
sight and good for food2 and over all   
that  adorned or enriched his ,eden     
home1 with one exception1 he had        
unlimited  control4 ,the condition upon 
which he was to be tested is thus       
definitely  expressed3--    8,and the   
,lord ,god commanded the man1 saying1   
,of every tree of the garden  thou      
mayest freely eat4 ,but of the tree of  
the knowledge of good and  evil1 thou   
shalt not eat of it2 for in the day that
 thou eatest thereof  thou shalt surely 
die40    ,adam and ,eve could not       
mistake the requirement of this law1 nor
 fail to  understand the intent of the  
penalty4 ,and before ,satan could cause 
his  temptation to make any impression  

on the mind of ,eve1 he had to          
contradict this threatening1 assuring   
her that they should not surely  die4 ,a
 question of veracity was thus raised   
between ,god and ,satan2 and  strange to
 say1 the theological world1 in         
interpreting the penalty1 have          
virtually1 with the exception of a small
 minority1 sided with ,satan4  ,this is 
seen in the interpretation which is     
commonly put on this  penalty1 making it
 consist of three divisions3 #a4        
,alienation of the soul  from ,god1 the 
love of sin1 and the hatred of holiness1
 called spiritual  death4 #b4 ,the      
separation of soul and body1 called     
temporal death4 #c4  ,immediately after 
temporal death1 the conscious torment of
 the soul in  hell1 which is to have no 
end1 and is called eternal death4 ,the  
,baptist  ,confession of ,faith1 ,art4  
#e1 says3--    8,we believe that ,god   
made man upright2 but he1 sinning1      
involved himself  and posterity in death
 spiritual1 temporal1 and eternal2 from 

all which  there is no deliverance but  
by ,christ40    ,let us look at the     
different installments of this penalty1 
and see if  they will harmonize with the
 language in which the original         
threatening  is expressed3 8,thou shalt 
surely die40 ,adam incurred the penalty 
by  sinning4 ,after he had sinned1 he   
was a sinner4 ,but a state of sin is    
that state of alienation from ,god which
 the orthodox school make to be a  part 
of the penalty of his transgression4 ,in
 this they take as the  punishment of   
sin that which was simply its result2   
and they make  the sentence read1       
virtually1 in this profoundly sensible  
manner3 8,in  the day that thou sinnest1
 thou shalt surely be a sinner60        
,because he wickedly became a sinner1   
and brought himself into a state of     
alienation from ,god1 the doom was      
pronounced upon him1 8,thou shalt       
surely die40 ,could this mean eternal   
death8 ,if so1 ,adam never could have   
been released therefrom4 ,but he is to  

be released from it2 for 8in  ,christ   
shall all be made alive40    ,these two 
installments1 then1 spiritual and       
eternal death1 utterly fail  us1 when   
brought to the test of the language in  
which the sentence is  expressed3 one is
 nonsense1 and the other an             
impossibility4    ,temporal death alone 
remains to be considered2 but the       
interpretation  which is given to this1 
completely nullifies the penalty1 and   
makes  ,satan to have been correct when 
he said1 8,thou shalt not surely die40  
,temporal death is interpreted to mean  
the separation of the soul from  the    
body1 the body alone to die1 but the    
soul1 which is called the real1         
responsible man1 to enter upon an       
enlarged and higher life4 ,in this      
case1 there is no death2 and the        
sentence should have read1 ,in the day  
thou eatest thereof1 thou shalt be freed
 from the clog of this mortal  body1 and
 enter upon a new and eternal life4 ,so 
said ,satan1 8,ye shall be  as gods20   

and true to this assertion from the     
father of lies1 the  heathen have all   
along deified their dead men1 and       
worshiped their  departed heroes2 and   
modern poets have sung1 8,there is no   
death2 what  seems so is transition40   
,if ever the skill of a deceiver and the
  gullibility of a victim were          
manifested in an unaccountable degree1  
it  is in this fact1 that right in the  
face and eyes of the pale throng that   
daily passes down through the gate of   
death1 the devil can make men  believe  
that after all his first lie was true1  
and there is no such  thing as death4   
,from these considerations1 it is       
evident that nothing will meet the      
demands of the sentence but the         
cessation of the life of the whole man4 
,but that1 says one1 cannot be1 for he  
was to die in the very day he ate  of   
the forbidden fruit2 but he did not     
literally die for nine hundred  and     
thirty years4 ,if this is an objection  
against the view we advocate1  it is    

equally such against every other4 ,take 
the threefold penalty above  noticed4   
,if death spiritual1 death temporal1 and
 death eternal1 was the  penalty1 how   
much was fulfilled on the day he sinned8
 ,not death eternal1  surely1 and not   
death temporal1 which did not take place
 for nine  hundred and thirty years1 but
 only death spiritual4 ,but this was    
only  the first installment of the      
penalty1 and far less important than the
  other two4 ,the most that the friends 
of this interpretation can say1         
therefore1 is that the penalty begun on 
that very day to be fulfilled4  ,but we 
can say as much with our view4 8,dying1 
thou shalt die10 reads the  margin2     
which some understand to mean1 thou     
shalt inherit a mortal  nature1 and the 
process of decay shall commence4 ,as    
soon as he sinned1  he came under the   
sentence of death1 and the work         
commenced4 ,he bore up  against the     
encroachments of dissolution for nine   
hundred and thirty  years1 and then the 

work was fully accomplished4    ,when   
,god proceeded to pronounce sentence    
upon ,adam1 he gave us an  authoritative
 interpretation of the penalty from     
which there is no  appeal4 ,gen4 #c3ai3 
8,in the sweat of thy face shalt thou   
eat bread1 till  thou return unto the   
ground2 for out of it wast thou taken3  
for dust  thou art1 and unto dust shalt 
thou return40    ,the return to dust is 
here made a subsequent event1 to be     
preceded by a  period of wearing toil4  
,and being finally overcome by the      
labors and  ills of life1 the person    
addressed was to return again to the    
dust from  which he was taken4 ,with    
,adam1 this process commenced on the    
very day he  transgressed1 and the      
penalty threatened1 which covered all   
this work  from beginning to end1 was   
executed in full when this process was  
fully  completed in ,adam's death1 nine 
hundred and thirty years thereafter4    
,two things are connected together in   
the penalty affixed to ,adam's          

disobedience4 ,these are the words1 day 
and die3 ,in the day thou  eatest1 thou 
shalt die4 ,the dying1 whatever view we 
take of it1 must  include temporal or   
literal death4 ,but this was not        
accomplished on that  very day4         
,therefore1 to find a death which was   
inflicted on that literal  day1 a       
figurative sense is given to the word   
die1 and it is claimed that  a spiritual
 death was that day wrought upon ,adam4 
,but we inquire1 ,if  either of these   
terms1 day or die1 are to be taken      
figuratively1 why not  let the dying be 
literal1 and the day be figurative1     
especially since  the sentence which    
,god pronounced upon ,adam1 when he came
 up for trial1  shows that literal      
death1 and that only1 was intended in   
the penalty8    ,the use of the word day
 in such a sense1 meaning an indefinite 
period of  time1 is of frequent         
occurrence in the ,scriptures4 ,an      
instance in point  occurs in #a ,kings  
#b3cf-df4 ,king ,solomon bound ,shimei  

by an oath to  remain in ,jerusalem1    
under the sentence that on the day he   
went out in  any direction1 he should be
 slain4 ,after three years1 two of his  
servants ran away to ,gath1 and he went 
after them4 ,it was then told  ,solomon 
that ,shimei had been to ,gath and      
returned4 ,solomon sent for him1        
reminded him of the conditions on which 
his life was suspended1 and the  oath he
 had broken1 and then commanded the     
executioner to put him to  death4       
,gath was some twenty-five miles from   
,jerusalem4 ,that ,shimei could go      
there and get his servants1 return1 be  
sent for by ,solomon1 and be tried  and 
executed1 all on the same day1 is a     
supposition by no means  probable1 even 
if it is possible4 ,yet in his death the
 sentence was  fulfilled1 that on the   
day he went out he should be slain4     
,because on  the very day he passed out 
of the city1 the only condition that    
held  back the execution of the sentence
 was removed1 and he was virtually a    

dead man4    ,so with ,adam4 ,he was    
immediately cut off from the tree of    
life1 his  source of physical vitality4 
,so much was executed on that very day4 
,death was then his inevitable portion1 
to be accomplished within the  limits of
 that period covered by the word1 day4  
,we are very well aware of the method   
adopted to evade the conclusion  which  
naturally follows from the language of  
the sentence in ,gen4 #c3ai4  ,this1 it 
is claimed1 was spoken only of the body1
 not of the soul4 ,the  poetry of       
,longfellow1                            
8,dust thou art1 to dust returnest1     
,was not spoken of the soul10    takes  
much better with most people than the   
plain language of  inspiration itself4  
,to whom1 then1 or to what1 was this    
sentence addressed1 8,dust thou art1    
and unto dust shalt thou return08       
,admitting that there is such a         
creature of the imagination as the      
popular1 independent1 immortal soul1    
was the language addressed to that or to

 the body8 ,if there is such a  soul as 
this1 what does it constitute1 on the   
authority of the friends  of that       
theory1 themselves8 ,it is the real1    
responsible1 intelligent  man4 ,watson  
says1 8,it is the soul only which       
perceives pain or  pleasure1 which      
suffers or enjoys20 and ,d4 ,d4 ,whedon 
says1 8,it is the  soul that hears1     
feels1 tastes1 and smells1 through its  
sensorial  organs40 ,the sentence1 then1
 would be addressed to that which could 
hear2 the penalty would be pronounced   
upon that which could feel4 ,the  body1 
in the common view1 is only an          
irresponsible instrument1 the means  by 
which the soul acts4 ,it can1 of itself1
 neither see1 hear1 feel1  will1 or act4
 ,who then will have the hardihood to   
assert that ,god  addressed his sentence
 to the irresponsible instrument1 the   
body merely8  ,this would be the same as
 for the judge in a criminal court to   
proceed  deliberately to address the    
knife with which the murderer had taken 

the  life of his victim1 and pronounce  
sentence upon that1 instead of the      
murderer himself4 ,away with a view     
which offers to the ,majesty of ,heaven 
the insult of representing that he acts 
in this way6    ,in the sentence1 the   
personal pronoun1 thy1 is once1 and the 
personal  pronoun1 thou1 is five times1 
applied to the ,adam whom ,god          
addressed4  8,in the sweat of thy face1 
shalt thou eat bread1 till thou return  
unto the ground2 for out of it wast thou
 taken3 for dust thou art1  and unto    
dust shalt thou return40 ,when we       
address our fellowmen by the  different 
personal pronouns of our language1 what 
do we address8 ,the  conscious1         
intelligent1 responsible man1 that which
 sees1 feels1 hears1  thinks1 acts1 and 
is morally accountable4 ,but this1 in   
popular parlance1  is the soul2 these   
pronouns must every time stand for the  
soul4 ,the  pronouns thy and thou1 in   
,gen4 #c3ai1 must then mean ,adam's     
soul4 ,if they  do not mean it here1 how

 does the same pronoun1 thou1 in ,luke  
#bc3dc1  mean the thief's soul1 when    
,christ said to him1 8,this day shalt   
thou  be with me in paradise08 or the ,i
 and my in #b ,pet4 #a3ad1 refer to     
,peter's soul1 as we are told they do1  
when he says1 8,knowing that  shortly ,i
 must put off this my tabernacle40 ,our 
friends must be  consistent and uniform 
in their interpretations4 ,if in these  
instances  the pronouns do not refer to 
the soul1 then these strong proof-texts1
 to  which the immaterialist always     
appeals1 are abandoned3 if they do here 
refer to the soul1 they must likewise in
 ,gen4 #c3ai1 refer to the soul4  ,in   
that language1 then1 ,god addresses     
,adam's soul2 and we have the  authority
 of ,jehovah himself1 the ,creator of   
man1 against whose  sentence1 and the   
sunlight of whose word1 it does not     
become puny  mortals to oppose their    
shallow dictums1 and the rushlight of   
human  reason1 that man's soul is wholly
 mortal1 and that in the dissolution of 

death it goes back to dust again6 ,there
 is no avoiding this conclusion2  and it
 forever settles the question of man's  
condition in death4 ,it  shows that the 
intermediate state must be one in which 
the conscious man  has lost his         
consciousness1 the intelligent man his  
intelligence1 the  responsible man his  
responsibility1 and in which all the    
powers of his  being1 mental1 emotional1
 and physical1 have ceased to act4      
,no further argument need be introduced 
to show that the ,adamic penalty  was   
literal death1 and that it reduced the  
whole man to a condition of             
unconsciousness and decay4 ,but a few   
additional considerations will show     
that the popular view is cumbered with  
absurdities on every hand so  plain that
 they should have proved their own      
antidote1 and saved the  doctors of     
theology from the preposterous          
definitions they have attached  to      
death4    ,we have the authority of     
,paul for stating that through ,christ  

we are  released from all the penalty   
which the race has incurred through     
,adam's  transgression4 8,as in ,adam   
all die1 so in ,christ shall all be made
  alive40 ,if the death in which we are 
involved through ,adam is death         
spiritual1 temporal1 and eternal1 then  
all the race is redeemed from  these    
through ,christ1 and ,universalism is   
the result4    ,again1 ,christ tasted   
death for every man4 ,he hath redeemed  
us from the  curse of the law1 being    
made a curse for us4 ,that is1 ,christ  
died the  same death for us which was   
introduced into the world by ,adam's    
sin4 ,was  this death eternal8 ,if so1  
the ,saviour is gone1 and the plan of   
salvation can never be carried into     
effect4    ,in ,rom4 #e3ab-ad1 occurs   
this remarkable passage3--              
8,wherefore as by one man sin entered   
into the world1 and death by sin2  and  
so death passed upon all men1 for that  
all have sinned3 7,for until  the law   
sin was in the world2 but sin is not    

imputed when there is no  law4          
,nevertheless death reigned from ,adam  
to ,moses1 even over them that  had not 
sinned after the similitude of ,adam's  
transgression1 who is the  figure of    
,him that was to come470    ,in the     
first part of the verse ,paul speaks of 
the death that came in by  ,adam's sin1 
and then says that it reigned from ,adam
 to ,moses over them  that had not      
sinned4 ,from this language1 accepting  
the popular  interpretation of the      
,adamic penalty1 we must come to the    
intolerable  conclusion that personally 
sinless beings from ,adam to ,moses were
  consigned to eternal misery6 ,from    
such a sentiment1 every fiber of our    
humanity recoils with horror4 ,we cannot
 stifle the feeling that it is an       
outrage upon the character of ,god1 and 
therefore cannot be true4 ,the  death   
threatened ,adam was literal death1 not 
eternal life in misery4    ,to the view 
that the ,adamic penalty was simply     
literal death1 many  eminent men have   

given their unqualified adhesion4       
,john ,locke 7,reasonableness of        
,christianity1 s4 #a17 says3--    8,by  
reason of ,adam's transgression all men 
are mortal and come to  die4444 ,it     
seems a strange way of understanding a  
law which requires the  plainest and    
directest words1 that by death should be
 meant eternal life  in misery4444 ,i   
confess that by death1 here1 ,i can     
understand nothing  but a ceasing to be1
 the losing of all actions of life and  
sense4 ,such a  death came upon ,adam   
and all his posterity1 by his first     
disobedience in  paradise1 under which  
death they should have lain forever had 
it not  been for the redemption by      
,jesus ,christ40    ,isaac ,watts 7,ruin
 and ,recovery of ,mankind1 s4 #c71     
though he was a  believer in the        
immortality of the soul1 has the candor 
to say3--    8,there is not one place of
 ,scripture that occurs to me1 where the
 word  death as it was threatened in the
 law of innocency1 necessarily          

signifies a certain miserable           
immortality of the soul1 either to      
,adam1  the actual sinner1 or to his    
posterity40    ,dr4 ,taylor says3--     
8,death was to be the consequence of his
 ,adam's disobedience1 and the  death   
here threatened can be opposed only to  
that life ,god gave ,adam  when he      
created him40    ,with two more         
considerations we close this chapter3-- 
#a4 ,adam was on probation4 ,life and   
death were set before him4 8,in the  day
 that thou eatest thereof1 thou shalt   
surely die10 said ,god4 ,the only       
promise of life he had in case of       
disobedience came from one whom it is   
not very flattering to the advocates of 
a natural immortality to call  the first
 propounder and natural ally of their   
system4 ,but had ,adam been  endowed    
with a natural immortality1 it could not
 have been suspended on  his obedience4 
,but it was so suspended1 as we learn   
from the first pages  of revelation4 ,it
 was1 therefore1 not absolute1 but      

contingent4 ,immortal  he might become  
by obedience to ,god2 disobeying1 he was
 to die4 ,he did  disobey1 and was      
driven from the garden4 8,and now10 said
 ,god1 8lest he  put forth his hand1 and
 take also of the tree of life1 and eat1
 and  live forever20--therefore1 the    
cherubim and flaming sword were placed  
to exclude forever his approach to the  
life-giving tree4 ,quite the  reverse of
 an uncontingent immortality is         
certainly brought to view  here4 ,adam  
could bequeath to his posterity no      
higher nature than he  himself          
possessed4 ,the stream1 that commencing 
just outside the garden  of ,eden1 has  
flowed down through the lapse of six    
thousand years1 has  certainly never    
risen higher than the fountain head2 and
 we may be sure  we possess no superior 
endowments in this respect to those of  
,adam4    #b4 ,the second consideration 
under this head is1 the exhortations we 
have  in the word of ,god to seek for   
immortality1 if we would obtain it4     

8,seek the ,lord1 and ye shall live10 is
 his declaration to the house of        
,israel4 ,amos #e3d1 #f4 8,the wages of 
sin is death1 but the gift of ,god is   
eternal life1 through ,jesus ,christ our
 ,lord40 ,rom4 #f3bc4 ,gift to whom8    
,to every man1 irrespective of          
character8 ,by no means2 but gift       
through  ,christ1 to them only who are  
his4 ,again1 8,to them who by patient   
continuance in well-doing seek for      
glory1 honor1 and immortality ,god  will
 render1 eternal life40 ,rom4 #b3g4     
,varying the language of the  apostle a 
little1 we may here inquire1 ,what a man
 hath1 why doth he  yet seek for8 ,the  
propriety of seeking for that which we  
already have1  is something in regard to
 which it yet remains that we be        
enlightened by  the advocates of the    
dominant theology4                      
,,chapter ,,xxvi4                       
,,the ,,resurrection4      ,as clearly  
as the human race have been taught by   
the experience of six  thousand years   

that death is their common lot1 so      
clearly are we taught  by the word of   
,god1 and by some notable exhibitions of
 divine power1  that all who have gone  
into their graves shall come forth again
 to life4    ,the words in the ,new     
,testament which express this fact are  
anastasis1  egersis1 and exanastasis4   
,the two latter occur but once each1 the
  first in reference to the resurrection
 of ,christ1 in ,matt4 #bg3ec1 the  last
 in ,phil4 #c3aa1 where ,paul expresses 
a desire to attain to a  resurrection   
out from among the dead4 ,anastasis     
occurs forty-two  times1 being the word 
which is invariably used in the ,new    
,testament1  with the exceptions just   
named1 to express the resurrection4     
,this word  is defined by ,robinson to  
mean1 literally1 a rising up1 as of     
walls1  of a suppliant1 or from a seat4 
,specially in the ,new ,testament1 the  
resurrection of the body from death1 the
 return of the dead body to  life1 as1  
first of individuals who have returned  

to life on earth1 ,heb4  #aa3ce2        
secondly1 of the future and general     
resurrection at the end of  all things1 
,john #aa3bd4 ,it is often joined to the
 word1 dead2 as in the  expression1 the 
resurrection of the dead4    ,from these
 well-established meanings of the word  
it is evident that that  which goes down
 will rise again4 ,that which goes into 
the grave will  come up again out of the
 grave4 ,the rising again of the body is
  certainly assured by this word1 and   
the manner in which it is used4 ,this   
resurrection is a future event3 8,the   
hour is coming1 in the which all  that  
are in the graves shall hear ,his voice1
 and shall come forth40 ,john  #e3bh1   
#bi4 ,paul said1 when disputing with    
,tertullus before the governor1  ,i     
8have hope toward ,god1 which they      
themselves also allow1 that there  shall
 be a resurrection of the dead1 both of 
the just and the unjust40  ,acts #bd3ae4
 ,and he tells us in chapter #bf3g1 that
 unto that promise the  twelve tribes   

hope to come4    ,if1 then1 this is a   
firmly-established fact1 that ,god is to
 make such a  mighty manifestation of   
his power as to re-animate the scattered
 dust of  those whom the grave has      
consumed from time's earliest morn1     
there must  be some cause for such an   
action4 ,this great event has a         
tremendous  bearing on the question of  
the intermediate state1 and all views of
 that  state must be adjusted to        
harmonize therewith4 ,if any view is    
entertained which virtually renders such
 an event unnecessary1 it must  be shown
 that the resurrection as here defined  
is not taught in the word  of ,god1 or  
it must be admitted that the doctrine   
which nullifies it1 is  unscriptural4   
,the important inquiry now arises       
respecting the popular view1 ,if the    
real being1 the intelligent1 responsible
 entity1 ceases not its life and        
consciousness at death1 but continues on
 in a more enlarged and perfect  sphere 
of existence and activity1 what need is 

there of the resurrection  of the body8 
,if the body is but a trammel1 a clog to
 the operations of  the soul1 what need 
that it should come back and gather up  
its scattered  particles from the silent
 tomb1 and re-fetter itself with this   
material  robe8    ,wm4 ,tyndale1       
defending the doctrine of ,martin       
,luther1 that the dead  sleep1 addressed
 to his opponent the same pungent       
inquiry4 ,he said3--    8,and ye1 in    
putting them departed souls in ,heaven1 
hell1 and  purgatory1 destroy the       
argument wherewith ,christ and ,paul    
prove the  resurrection4444 ,if the     
souls be in ,heaven1 tell me why they be
 not in  as good case as the angels be8 
and then what cause is there of the     
resurrection80    ,andrew ,carmichael   
7,theology of ,scripture1 vol4 ii41 p4  
#cae7 says3--    8,it cannot be too     
often repeated3 ,if there be an immortal
 soul there is  no resurrection2 and if 
there be any resurrection there is no   
immortal  soul40    ,dr4 ,muller 7,ch4  

,doc4 of ,sin1 p4 #cah7 says3--    8,the
 ,christian faith in immortality is     
indissolubly connected with a  promise  
of a future resurrection of the dead40  
,we now propose to show that the        
resurrection is a prominent doctrine of 
the ,bible2 and if this can be          
established1 it follows1 upon the       
judgment  of these eminent men1 that the
 immortality of the soul cannot be true4
  ,we need not stop to notice that      
impalpable and groundless theory which  
makes the resurrection take place       
immediately at death1 by supposing it   
to be the rising of the soul from the   
earthly house of this tabernacle1  and  
its entering at once into its spiritual 
house1 this to be inhabited1  and the   
former1 abandoned1 forever4 ,for in this
 case there is no  resurrection2 since  
the soul lives right on1 and does not   
die at all4  ,the resurrection which the
 ,bible brings to view is a resurrection
 of  the dead4 ,it cannot be applied to 
anything that continuously lives1       

however many changes it may pass        
through4 ,a person must go down into a  
state of death before he can be raised  
from the dead4 ,hence this theory  is no
 resurrection at all1 and so is at war  
with all the ,bible says  about the     
resurrection of the dead4 ,moreover1 it 
is utterly impossible  to harmonize this
 with the many references to the general
 resurrection  at the end of the world4 
,we return to the ,bible doctrine of the
 resurrection of the dead1 the  literal 
resurrection and resuscitation of our   
natural bodies1 and affirm  that the    
,bible makes this resurrection          
necessary1 by representing the  dead to 
be in such a condition that without this
 event they can have no  future         
existence4    #a4 ,death is compared to 
sleep4 ,there must1 then1 be some       
analogy between  a state of sleep and a 
state of death1 and this analogy must   
pertain to  that which renders sleep a  
peculiar condition4 ,our condition in   
sleep  differs from our condition when  

awake1 simply in this1 that when we are 
soundly asleep we are entirely          
unconscious4 ,in this respect1 then1    
death is like sleep2 that is1 the dead  
are unconscious4 ,this figure is        
frequently used to represent the        
condition of the dead4 ,dan4 #ab3b3     
8,many  of them that sleep in the dust  
of the earth shall awake40 ,matt4       
#bg3eb3  8,many bodies of the saints    
which slept arose40 ,acts #g3fj3 ,after 
,stephen had beheld the vision of       
,christ and was stoned to death1 the    
record says1 he 8fell asleep40 ,in #a   
,cor4 #ae3bj1 ,christ is called the     
first-fruits of them that slept2 and in 
verse #eg1 ,paul says1 8,we shall  not  
all sleep40 ,again ,paul writes to the  
,thessalonians1 #a ,thess4 #d3ac1  #ad1 
that he would not have them ignorant    
concerning them which are  asleep4 ,in  
verse #ad1 he speaks of them as asleep  
in ,jesus1 and  explains what he means1 
in verse #af1 by calling them 8dead in  
,christ40  ,and the advocates of the    

conscious state cannot dispose of these 
expressions by saying that they apply to
 the body merely2 for they do  not hold 
that the consciousness which we have in 
life 7which is what we  lose in death7  
pertains to the body merely4 ,job       
plainly declares that  they will not    
awake till the resurrection1 at the last
 day4 8,man dieth  and wasteth away2    
yea1 man giveth up the ghost1 and where 
is he8 ,as the  waters fail from the    
sea1 and the flood decayeth and drieth  
up1 so man  lieth down and riseth not3  
till the heavens be no more1 they shall 
not  awake1 nor be raised out of their  
sleep40 ,if1 therefore1 there is no     
resurrection1 these dead are destined to
 sleep in unconsciousness  forever4     
#b4 ,the dead are in a condition as     
though they had not been4 ,so ,job      
testifies2 for he affirms that if he    
could have died in earliest  infancy1   
like a hidden1 untimely birth1 he would 
not have been2 and in  this respect he  
declared he would have been like kings1 

counsellors1 and  princes of the earth  
who built costly tombs in which to      
enshrine their  bodies when dead4 ,to   
that condition he applies the expression
 which has  since been so often quoted1 
8,there the wicked cease from troubling1
 and  there the weary be at rest40 ,job 
#c3aa-ah4 ,if1 then1 a person when dead 
is as though he had not been1 without a 
resurrection to release him from  this  
state1 he will never be1 or exist1      
again4    #c4 ,the dead have no         
knowledge4 ,speaking of the dead man1   
,job says  7#ad3ba71 8,his sons come to 
honor1 and he knoweth it not2 and they  
are  brought low1 and he perceiveth it  
not of them40 ,ps4 #adf3d4 8,his breath 
goeth forth1 he returneth to his earth2 
in that very day his thoughts  perish40 
,solomon was inspired to speak to the   
same effect as his father  ,david3      
,eccl4 #i3e1 #f3 8,for the living know  
that they shall die1 but the  dead know 
not anything4444 ,also their love1 and  
their hatred1 and their  envy1 is now   

perished2 neither have they any more a  
portion forever in  anything that is    
done under the sun40 ,verse #aj3 8,there
 is no work1 nor  device1 nor knowledge1
 nor wisdom1 in the grave whither thou  
goest40  ,evidence like this can neither
 be mistaken nor evaded4 ,it is vain for
  the immaterialist to claim that it    
applies to the body in distinction  from
 an immortal soul2 for they do not hold 
that the thoughts  71 thought1          
reasoning17 which ,david says perish in 
death1  belong to the body1 but to the  
soul4 ,and according to ,solomon1 that  
which knows when the man is living1 does
 not know when he is dead4  ,without a  
resurrection1 therefore1 the dead will  
forever remain without  knowledge4      
#d4 ,the dead are not in ,heaven nor in 
hell1 but in the dust of the earth4     
,job #ag3ac-af3 8,if ,i wait1 the grave 
is mine house40 ,in chap4 #ad3ad1 he    
said1 8,all the days of my appointed    
time will ,i wait1 till my change       
come40 ,the change referred to1 must    

therefore be the resurrection1 and  he  
describes his condition till that time1 
in the following language3 8,i  have    
made my bed in the darkness4 ,i have    
said to corruption1 ,thou art my        
father2 to the worm1 ,thou art my mother
 and my sister1 444 when our  rest      
together is in the dust40 ,isa4 #bf3ai3 
8,thy dead men shall live2  together    
with my dead body shall they arise4     
,awake and sing1 ye that  dwell in dust2
 for thy dew is as the dew of herbs2 and
 the earth shall  cast out the dead40   
,is it possible that the phraseology of 
this text can  be misunderstood8 ,it    
speaks of the living again of dead men1 
of the  arising of dead bodies1 and of  
the earth's casting out the dead4 ,and  
the  command is addressed to them thus3 
8,awake and sing40 ,who8 ,ye who are    
still conscious1 basking in the bliss of
 ,heaven and chanting the high  praises 
of ,god8 ,no2 but1 8,ye who dwell in    
dust20 ye who are in your  graves4 ,if  
the dead are conscious1 ,isaiah talked  

nonsense4 ,if we believe  his testimony 
we must look into the graves for the    
dead2 and if there is  no resurrection1 
there they will forever lie mingled with
 the clods of  the valley4    #e4 ,the  
dead1 even the most holy and righteous1 
have no remembrance of  ,god1 and       
cannot1 while in that condition1 render 
him any praise and  thanksgiving4 ,ps4  
#f3e3 8,for in death there is no        
remembrance of thee3 in  the grave who  
shall give thee thanks80 ,ps4 #aae3ag3  
8,the dead praise not  the ,lord1       
neither any that go down into silence40 
,good ,king ,hezekiah1  when praising   
the ,lord for adding to his days fifteen
 years1 gives this  as the reason why he
 thus rejoiced3 ,isa4 #ch3ah1 #ai3 8,for
 the grave  cannot praise thee1 death   
cannot celebrate thee2 they that go down
 into  the pit cannot hope for thy      
truth4 ,the living1 the living1 he shall
  praise thee1 as ,i do this day2 the   
father to the children shall make  known
 thy truth40 ,modern doctors of divinity

 have ,hezekiah in ,heaven  praising    
,god4 ,he declared that when he was dead
 he could not do this4  ,whose testimony
 is the more worthy of credit1 that of  
the inspired king  of ,israel1 or that  
of the theologians of subsequent ages of
 error and  confusion8 ,if we can       
believe ,hezekiah1 unless there is to be
 a  resurrection1 the righteous dead are
 never more to praise their ,maker4     
#f4 ,the dead1 even the righteous1 are  
not ascended to the ,heavens4 ,so       
,peter testifies respecting the         
patriarch ,david3 ,acts #b3bi1 #cd1 #ce3
 8,men  and brethren1 let me freely     
speak unto you of the patriarch ,david1 
that  he is both dead and buried1 and   
his sepulcher is with us unto this day4 
,for ,david is not ascended into the    
,heavens3 but he saith himself1 ,the    
,lord said unto my ,lord1 ,sit thou on  
my right hand1 until ,i make thy foes   
thy footstool40 ,we call the especial   
attention of the reader to the  whole   
argument presented by ,peter1 beginning 

with verse #bd4 ,peter  undertakes to   
prove from a prophecy recorded in the   
,psalms1 the  resurrection of ,christ4  
,he says1 verse #ca1 8,he1 seeing this  
before1  spake of the resurrection of   
,christ1 that his soul was not left in  
hell  hades1 the grave1 neither did his 
flesh see corruption40 ,and how  does he
 prove that ,david speaks of ,christ1   
and not of himself8 ,he proves  it from 
the fact that ,david's soul was left in 
hades and his flesh  did see corruption2
 and his sepulcher was with them to that
 day4 ,for  ,david1 he says1 has not    
ascended into the ,heavens4 ,now if     
,david's soul  did live right on in     
consciousness2 if it was not left in    
hades1 no  man can show that ,david1 in 
that psalm1 did not speak of himself    
instead  of ,christ2 and then ,peter's  
argument for the resurrection of ,christ
  would be entirely destroyed4 ,but     
,peter1 especially when speaking as he  
was on this occasion under the influence
 of the ,holy ,ghost1 knew how to       

reason2 and his argument entirely       
destroys the dogma of the immortality   
of the soul4 ,but if ,david has not yet 
ascended into the ,heavens1 how is  he  
ever to get there8 ,there is no other   
way but by a resurrection of the  dead4 
,so he himself says1 ,ps4 #ag3ae3 8,i   
shall be satisfied when ,i awake  from  
the sleep of death1 with ,thy likeness40
    #g4 ,and finally1 ,paul1 in his     
masterly argument in #a ,cor4 #ae1      
states  explicitly the conclusion which 
is necessary from every one of the texts
  which we have quoted1 that if there is
 no resurrection1 then all the  dead1   
even those who have fallen asleep in    
,christ1 are perished4 ,verses  #af-ah4 
8,for if the dead rise not1 then is not 
,christ raised4 ,and if  ,christ be not 
raised1 your faith is vain2 ye are yet  
in your sins4 ,then  they also which are
 fallen asleep in ,christ are           
,,perished40    ,as we read this        
testimony1 we pause in utter amazement  
that any who  profess to believe the    

,bible should cling with tenacity to the
 doctrine  of the immortality of the    
soul which so directly contradicts it4  
,if the  souls of the dead live right   
on1 are they perished8 ,what6 perished8 
and  yet living in a larger sphere8     
,perished8 and yet enjoying the         
attendant  blessings of everlasting life
 in ,heaven8 ,perished8 and yet at      
,god's  right hand where there is       
fullness of joy1 and pleasures          
forevermore8  ,perish1 amid the ruins of
 the heathen mythology from which it    
springs1  that theory which thus lifts  
its dead men on high1 contrary to the   
teachings of the word of ,god6    ,paul 
speaks of the whole being4 ,as in ,adam 
we die1 so in ,christ shall we  be made 
alive4 ,is it conceivable that ,paul    
drops out of sight the real  man1 the   
soul which soars away to realms of      
light1 and frames all this  argument1   
and talks thus seriously about the      
cast-off shell1 the body1  merely8 ,the 
idea is preposterous to the last degree4

    ,after stating that if there is no  
resurrection we perish1 he assures us   
that ,christ is risen and that there is 
a resurrection for all2 then he  takes  
up the resurrection of those who sleep  
in ,christ1 and tells us  when that     
resurrection shall be4 ,it is to take   
place1 not by the rising  from this     
mortal coil of an ethereal1 immaterial  
essence when we die1  but it is to be at
 the great day when the last trump shall
 shatter this  decrepid earth from      
center to circumference4    ,the        
testimony on this point is well summed  
up by ,bishop ,law1 who speaks  as      
follows3--    8,i proceed to consider   
what account the ,scriptures give of    
that state to  which death reduces us4  
,and this we find represented by sleep2 
by a  negation of all life1 thought1 or 
action2 by rest1  resting-place1 or     
home1 silence1 oblivion1 darkness1      
destruction1 or corruption40    ,this   
representation is abundantly sustained  
by the ,scriptures referred  to2 and by 

all these the great fact is inscribed in
 indelible characters  over the portals 
of the dark valley1 that our existence  
is not  perpetuated by means of an      
immortal soul1 but that without a       
resurrection from the dead1 there is no 
future life4    ,but it is objected     
that1 from our standpoint of the        
unconsciousness of  the dead1 a         
resurrection is impossible2 for if a    
person ever ceases to  exist as a       
conscious being1 the re-organization of 
the matter of which  he was composed    
would be a new creation1 but not a      
resurrection4 ,it is  sufficient to say 
in reply that continued consciousness is
 not necessary  to preserve identity of 
being4 ,this is proved by nearly every  
member of  the human family every day4  
,did the reader ever enjoy a period of  
sound1  unconscious sleep8 ,if so1 when 
he awoke1 how did he know that he was   
the  same individual he was before8 ,how
 does any one know1 after a good        
night's sleep1 that he is the same      

person that retired to rest the night   
before8 ,simply because his organization
 is the same on awaking that it  was    
when he became unconscious in sleep4    
,now suppose that during this  period of
 unconsciousness1 while the soul itself1
 if there is in man  such a distinct    
entity as is claimed1 is also           
unconscious1 the body of a  person could
 be cut up into innumerable fragments1  
the bones ground to  powder1 the flesh  
dissolved in acids1 and the entire      
being1 soul and  all1 destroyed4 ,after 
remaining in this condition a little    
time1 suppose  all those particles could
 be put back again substantially as they
 were  before1 the general arrangement  
of the matter1 especially of the brain1 
the organ of the mind being identically 
what it was2 and then suppose  that life
 could be imparted to it again1 and the 
person be allowed to  sleep on till     
morning2 when he woke1 would he be      
conscious of any break  in the line of  
his existence8 ,any one must see that he

 would not4 ,being  organized just as   
before1 his mind would resume its       
consciousness just  as if nothing had   
happened4    ,so with the dissolution of
 death4 ,after its period of            
unconsciousness is  passed over1 in the 
resurrection the particles of the body  
are reunited1  re-organized1 and        
re-arranged1 essentially as they were at
 the moment of  death1 and reanimated2  
then the line of life is taken up1 and  
the  current of thought resumed just    
where it was laid down in death1 it     
matters not how many thousands of years 
before4 ,this1 the power of ,god  can   
do2 and to deny this is to 8err1 not    
knowing the ,scriptures1 nor the  power 
of ,god40 ,in this way1 we can have a   
true and proper resurrection1  a living 
again of the whole person1 as the ,bible
 affirms4 ,on the  supposition of       
continued consciousness1 this is        
impossible2 for in this  case the real  
man lives right on1 the body1 which the 
,bible makes of so  much importance1    

being only the garment with which it was
 temporarily  clothed2 and in this case 
the resuscitation of the body would not 
and  could not be the resurrection of   
the man4 ,the popular view makes the    
,bible as inconsistent on the subject of
 man1 as it would be for a  historian to
 give the history of some celebrated    
man's coat1 and call it  the history of 
the man himself4    ,then it is further 
objected that if persons come up in the 
resurrection  as they went down in      
death1 we should have a motley group1   
bloated with  dropsy1 emaciated with    
consumption1 scabbed1 scarred1 ulcered1 
maimed  and deformed2 which would be    
both unreasonable and disgusting4 ,and  
this1  it is claimed1 is a necessary    
consequence from the view that the same 
matter is raised that went into the     
grave1 and so far re-organized          
according to its previous arrangement as
 to constitute identity of  being4 ,but 
when we speak of the re-arrangement of  
the particles of the  body1 is it not   

evident to all that there are fortuitous
 and abnormal  conditions which are not 
to be taken at all into the account8 and
 that  the essential and elemental parts
 are only to be understood8 ,who would  
imagine that the body might not differ  
in the resurrection from what it  was   
before1 as much at least as it differs  
at one period in its earthly  history   
from its condition at another1 and yet  
its identity be  preserved8 ,but we are 
sometimes in health1 sometimes in       
sickness1  sometimes in flesh1 and      
sometimes wasted away1 sometimes with   
diseased  members1 and sometimes        
entirely free from disease2 and in all  
these  changes we are conscious that we 
have the same body4 ,why8 ,because its  
essential elements remain1 and its      
organization is continued4 ,whatever    
change can take place in our bodies     
during our earth life1 and our  identity
 be continued1 changed to the same      
degree may be the body when  raised from
 the dead1 and yet it be the same body4 

,but a missing member  might be         
instantly replaced1 a diseased limb     
healed1 the consumptive  restored to the
 bloom of health1 or the body1 swollen  
with dropsy1  reduced to its natural    
size1 and the individual still be       
conscious that  he was the same person4 
,it is said still further by way of     
objection1 that the matter of one  body1
 after being decomposed by death1 is    
absorbed and taken into other  bodies1  
and becomes constituent parts of them2  
so that at the  resurrection the same   
matter may have belonged to several     
different  bodies1 and cannot be        
restored to them all2 therefore the     
doctrine of  the resurrection of the    
body is unphilosophical4    ,if the     
reader will take the trouble to submit  
this objection to a little  intelligent 
scrutiny1 he will find it to grow       
rapidly and beautifully  less1 until    
finally it vanishes entirely away4 ,let 
us take the extremest  case supposable3 
that of the cannibal who might possibly 

7though this  would not naturally be the
 case71 make an entire meal of human    
flesh4 ,we  cannot admit the statement  
of a certain minister who1 in his zeal  
to  make this objection appear very     
strong1 claimed that a cannibal might   
have the whole body of his victim within
 his own at the same time4 ,for  this   
supposes that he would eat a whole man  
at one meal1 and1 further1  that he     
would consume the viscera1 skull1 bones1
 brains1 and all4 ,but it  is hardly    
supposable that1 cannibals though they  
are1 they have such an  enormous        
capacity1 or are such unpardonable      
eaters4    ,nevertheless1 let us suppose
 that a cannibal would1 in process of   
time1  consume an entire victim2 what   
proportion could he use in this way8    
,not  one-half1 by weight4 ,and what    
proportion of this would be taken up by 
the body and become incorporated with   
it8 ,but a small fraction4 ,and to  what
 parts would this naturally go8 ,to     
those grosser and unessential  parts    

which most rapidly change1 and demand   
the most constant supply4  ,but while a 
few pounds of matter are supplied to the
 body1 if that body  maintains a uniform
 condition1 an equal amount of matter   
has been thrown  off4 ,thus it will be  
seen that at no one time is it possible 
for any  material amount of one body to 
be a part of another4 ,but if there was 
danger1 in these rare cases1 that an    
essential element of one body would     
become a constituent part of another1   
and so remain1 could not the  providence
 of ,god easily interpose to prevent    
this1 by giving these  particles another
 direction8 ,most assuredly it could4   
,and this is not  beneath ,his care who 
numbers all the hairs of our heads1 and 
without  whose notice not a sparrow     
falls to the ground4 ,this objection not
 only  betrays an utter lack of faith in
 ,god's power and care in such matters1 
but philosophically considered1 it      
amounts simply to a cavil4    ,it is the
 resurrection of the body of which the  

,bible treats4 ,it knows  no other4 ,in 
#a ,cor4 #ae3ce1 #cf1 ,paul asserts an  
obvious fact1 that  nothing can be      
quickened 7revived or resuscitated1 as  
from death1 or an  inanimate            
state--,webster17 except it first die4  
,to talk of a  quickening or making     
alive of that which does not die1 or of 
a  resurrection from the dead of that   
which does not go down into death1 is   
richly deserving of the epithet which   
,paul there applies to it4    ,and what 
is it that shall be quickened in the    
resurrection8 ,the holy and  infallible 
word of ,god replies1 ,this mortal body4
 ,rom4 #h3aa3 8,but if  the ,spirit of  
,him that raised up ,jesus ,christ from 
the dead dwell in  you1 he that raised  
up ,christ from the dead shall also     
quicken your  mortal bodies by his      
,spirit that dwelleth in you40 ,again1  
in verse #bc1  ,paul says3 8,even we    
ourselves groan within ourselves1       
waiting for the  adoption1 to wit1 the  
redemption of our body40 ,and in #a     

,cor4 #ae1 ,paul  is as explicit as he  
well can be on this subject4 ,verse #dd3
 8,it is sown  a natural body1 it is    
raised a spiritual body40 ,what does he 
mean by the  natural body1 and by its   
being sown8 ,he means the burial of our 
present  bodies in the grave4 ,so he    
says in verses #db1 #dc3 8,so also is   
the  resurrection of the dead4 ,it is   
sown in corruption2 it is raised in     
incorruption3 it is sown in dishonor2 it
 is raised in glory3 it is sown  in     
weakness2 it is raised in power3 it is  
sown a natural body2 it is  raised a    
spiritual body40 ,what is sown8 ,the    
natural body4 ,then what is  raised8    
,the very same thing4 ,,it is sown2 ,,it
 is raised2 raised in  incorruption1 in 
glory1 in power1 a spiritual body4      
,raised in this  manner1 the natural    
body becomes a spiritual body4 ,why8    
,because the  ,spirit of ,him that      
raised up ,christ quickens1             
resuscitates1 or makes it  alive again1 
as ,paul wrote to the ,romans4 ,should  

it be said that there  is a natural body
 and a spiritual body in existence at   
the same time1 we  answer that according
 to ,paul1 that is not so4 ,he says1    
verse #df3  8,howbeit that was not first
 which is spiritual1 but that which is  
natural2 and afterward that which is    
spiritual40 ,in verse #di1 he says  we  
have borne the image of the earthly1 and
 we shall bear1 future1 the  image of   
the heavenly2 and this will be when this
 mortal and  corruptible1 which is this 
mortal body1 puts on incorruption1      
verses #eb1  #ec1 or is clothed upon    
with the house from ,heaven4 #b ,cor4   
#e4    ,to the ,philippians1 ,paul      
testifies again on this point3 8,for our
  conversation is in ,heaven1 from      
whence also we look for the ,saviour1   
the  ,lord ,jesus ,christ1 who shall    
change our vile body1 that it may be    
fashioned like unto his glorious body40 
,this language is explicit4 ,a  change  
is to be wrought in the vile1 mortal or 
corruptible body of this  present state1

 not a spiritual body released from it1 
which never sees  death and needs no    
change2 and the change that is promised 
is1 that this  body taken as it now is1 
is to be fashioned1 changed over1 into  
the  likeness of ,christ's glorious1    
immortal body4    ,having thus shown    
that a future resurrection is an event  
of the most  absolute necessity1        
inasmuch as without it there is no      
future existence  for the human race 7a 
fact which entirely destroys at one blow
 the  doctrine of the immortality of the
 soul71 we now propose to notice the    
prominence given to this event in the   
sacred writings1 and some of the  plain 
declarations that it will surely take   
place4    #a4 ,the resurrection is the  
great event to which the sacred writers 
looked forward as the object of their   
hope4 ,in the far distant ages a  day   
rose to their view in which the dead    
came forth from their graves1  and stood
 before ,god2 and before the coming of  
that day1 they did not  expect eternal  

life4    ,so ,job testifies3 8,i know   
that my ,redeemer liveth1 and that he   
will  stand at the latter day upon the  
earth4 ,and though after my skin worms  
destroy this body1 yet in my flesh shall
 ,i see ,god40 ,job #ai3be1 #bf4        
,david entertained the same satisfactory
 hope4 8,as for me10 he says1 8,i  shall
 be satisfied when ,i awake with ,thy   
likeness40 ,ps4 #ag3ae4    ,isaiah      
struck some thrilling notes on the same 
theme3 8,thy dead men  shall live1      
together with my dead body shall they   
arise4 ,awake and sing1  ye that dwell  
in dust2 for thy dew is as the dew of   
herbs1 and the earth  shall cast out the
 dead40 ,isa4 #bf3ai4    ,it was the    
hope of ,paul1 that eminent apostle1    
through all his  sufferings and toils4  
,for this he could sacrifice any        
temporal good1 and  take up any cross4  
,he assures us that he considered his   
afflictions1 his  troubles on every     
side1 his perplexities1 persecutions1   
stripes1  imprisonments1 and perils1 but

 light afflictions2 yea1 he could       
utterly  lose sight of them2 and then he
 tells us why he could do it3 it was in 
view of 8the glory which shall be       
revealed in us10 8knowing10 says he1    
8that ,he which raised up the ,lord     
,jesus1 shall raise us up also by       
,jesus1 and shall present us with you40 
#b ,cor4 #d3ad4 ,the assurance that  he 
should be raised up at the last day1 and
 be presented with the rest  of the     
saints1 when the ,lord shall present to 
his ,father a church  without spot or   
wrinkle or any such thing1 ,eph4 #e3bg1 
sustained him  under all his burdens4   
,the resurrection was the staff of his  
hope4 ,again  he says that he could     
count all things loss1 if by any means  
he might  attain to a resurrection      
7exanastasis7 out from among the dead4  
,phil4  #c3h-aa4    ,we refer to one    
more passage which expresses as clearly 
as language can  do it1 the apostle's   
hope4 #b ,cor4 #a3h1 #i3 8,for we would 
not1 brethren1  have you ignorant of our

 trouble which came to us in ,asia1 that
 we were  pressed out of measure1 above 
strength1 insomuch that we despaired    
even  of life4 ,but we had the sentence 
of death in ourselves1 that we should   
not trust in ourselves1 but in ,god     
which raiseth the dead40 ,paul here     
gives us to understand that he could not
 trust in himself because he was        
mortal4 ,he must therefore put his trust
 in ,god2 and he tells us why he  does  
this3 not because ,god had promised him 
any happiness as a  disembodied soul2   
but because he was able and willing to  
raise him from  the dead4 ,paul 8kept   
back nothing that was profitable10 and  
did not  shun 8to declare all the       
counsel of ,god10 yet he never once     
endeavored  to console himself or his   
brethren by any allusion to a           
disembodied  state of existence1 but    
passed over this as if it were not at   
all to be  taken into the account1 and  
fixed all his hope on the resurrection4 
,why  this1 if going to ,heaven or hell 

at death1 be a gospel doctrine8    #b4  
,the resurrection is the time to which  
prophets and apostles looked  forward as
 the day of their reward4 ,should any   
one carefully search the  ,bible to     
ascertain the time which it designates  
as the time of reward to  the righteous1
 and punishment to the wicked1 he would 
find it to be not  at death1 but at the 
resurrection4 ,our ,saviour clearly sets
 forth this  fact in ,luke #ad3ac1 #ad3 
8,but when thou makest a feast1 call the
 poor1  the maimed1 the lame1 the blind2
 and thou shalt be blessed2 for they    
cannot recompense thee2 for thou shalt  
be recompensed10 not at death1  but1 8at
 the resurrection of the just40    ,mark
 also the language by which the ,lord   
would restrain that voice of  weeping   
which was heard in ,ramah4 ,when ,herod 
sent forth and slew all the  children in
 ,bethlehem from two years old and      
under1 in hopes thereby to  put to death
 the infant ,saviour1 then was          
fulfilled1 says ,matthew1 what  was     

spoken by the prophet1 8,in ,ramah was  
there a voice heard1  lamentation1 and  
weeping1 and great mourning1 ,rachel    
weeping for her  children1 and would not
 be comforted1 because they were not40  
,but what  said the ,lord to ,rachel8   
,see the original prophecy1 ,jer4       
#ca3ae-ag3 8,thus  saith the ,lord1     
,refrain thy voice from weeping1 and    
thine eyes from  tears2 for thy work    
shall be rewarded1 saith the ,lord2 and 
they shall  come again from the land of 
the enemy4 ,and there is hope in thine  
end1  saith the ,lord1 that thy children
 shall come again to their own border40 
,not thus would the mourning ,rachels of
 the #aith century be comforted by  the 
professed shepherds of the flock of     
,christ4 ,they would tell them1         
,refrain thy voice from weeping2 for thy
 sons are now angel cherubs  chanting   
their joyful anthems in their ,heavenly 
,father's home4 ,but the  ,lord points  
the mourners in ,ramah forward to the   
resurrection for their  hope2 and though

 till that time their children 8were    
not10 or were out  of existence1 in the 
land of death1 the great enemy of our   
race1 yet1  says the ,lord1 they shall  
come again from the land of the enemy1  
they  shall return again to their own   
border1 and thy work shall be rewarded2 
and he bids them refrain their voices   
from weeping1 their eyes from  tears1   
and their hearts from sorrow1 in view of
 that glorious event4    ,the apostles  
represent the day of ,christ's coming   
and the resurrection  as the time when  
the saints will receive their crowns of 
glory4 ,says  ,peter1 8,and when the    
,chief ,shepherd shall appear1 ye shall 
receive a  crown of glory that fadeth   
not away40 #a ,pet4 #e3d4 ,and ,paul    
says that  there is laid up for him a   
crown of righteousness1 and not for him 
only1  but for all those also that love 
his appearing1 and which shall be given 
him in that day 7the day of ,christ's   
appearing74 ,these holy apostles  were  
not expecting their crowns of reward    

sooner than this4    ,all this is       
utterly inconsistent with the idea of a 
conscious  intermediate state1 and      
rewards or punishments at death4 ,but   
the word of  ,god must stand1 and the   
theories of men must bow to its         
authority4    ,in #a ,cor4 #ae3cb1 ,paul
 further tells us when he expected to   
reap  advantage or reward for all the   
dangers he incurred here in behalf of   
the truth3 8,if after the manner of men 
,i have fought with beasts at  ,ephesus1
 what advantageth it me1 if the dead    
rise not8 let us eat and  drink2 for    
to-morrow we die40 ,if without a        
resurrection he would receive  no       
reward1 it is evident that he expected  
his reward at that time1 but  not       
before4 ,his language here is moreover a
 re-iteration of verse #ah1  that if    
there is no resurrection1 they which are
 fallen asleep in ,christ  are perished4
    ,our ,lord testified that of all    
which the ,father had given him he      
should  lose nothing1 but would raise it

 up at the last day4 ,this language is  
also at once a positive declaration that
 the resurrection shall take  place1 and
 that without this event1 all is lost4  
,to the same effect is #a  ,cor4 #ae3eb1
 #ec1 8,the trumpet shall sound1 and the
 dead shall be raised  incorruptible1   
and we shall be changed4 ,for this      
corruptible must put  on incorruption1  
and this mortal must put on             
immortality40 ,here is a  plain         
announcement that the resurrection will 
take place2 that the  change mentioned  
will be wrought at that time2 and that  
this change must  take place or we      
cannot inherit the kingdom of ,god4     
,verse #ej4 ,therefore1  without a      
resurrection1 none who have fallen in   
death will ever behold  the kingdom of  
,god4    #c4 ,the resurrection is made  
the basis of many of the comforting     
promises  of ,scripture4 #a ,thess4     
#d3af1 #ag3 8,for the ,lord himself     
shall descend  from ,heaven with a      
shout1 with the voice of the archangel1 

and with the  trump of ,god2 and the    
dead in ,christ shall rise first4 ,then 
we which are  alive and remain shall be 
caught up together with them in the     
clouds1 to  meet the ,lord in the air3  
and so shall we ever be with the ,lord40
 ,we  have already referred to this     
passage in this chapter on the          
,resurrection4 ,we quote it again to    
show that ,god designed that from  these
 promises we should comfort ourselves   
and one another in that  keenest of all 
our afflictions1 and the darkest of all 
our hours1 the  hour of bereavement4    
,for the apostle immediately adds1      
8,wherefore  comfort one another with   
these words40 ,is it to such facts as   
these1 the  second coming of ,christ1   
and the resurrection of the dead1 that  
the  theology of our day appeals to     
alleviate the sorrow which the human    
heart will feel for the loss of departed
 loved ones8 ,here1 if anywhere1  and on
 this subject1 if on any that the       
apostle has anywhere taken up1  should  

come in the modern doctrine of          
uninterrupted consciousness in the      
intermediate state4 ,but ,paul was      
evidently against any such doctrine1    
and so denies it a place on the page of 
truth1 but passes right over to  the    
resurrection as the place where comfort 
is to be found for the  mourners4    ,as
 the resurrection is inseparably        
connected with the second coming of     
,christ1 the words of ,christ in ,john  
#ad3a-c1 are equally in point on this   
question4 ,when he was about to leave   
his sorrowing disciples1 he told  them  
that he was going to prepare a place for
 them2 he informed them  moreover of his
 design that they should ultimately be  
with himself4 ,but  how was this to be  
accomplished8 ,was it through death1 by 
which a  deathless spirit would be      
released to soar away to meet its       
,saviour8 ,no2  but1 says he1 ,i will   
come again and receive you to myself1   
that where  ,i am1 there ye may be also4
 ,should any say that this coming of the

  ,saviour is at death1 we reply that   
the disciples of our ,lord did not so   
understand it4 ,see ,john #ba3bb1 #bc4  
,jesus incidentally remarked  concerning
 one of his followers1 8,if ,i will that
 he tarry till ,i come1  what is that to
 thee8 follow thou me20 and the saying  
went immediately  abroad among the      
disciples1 on the strength of these     
words1 that that  disciple should not   
die4    ,the eminent and pious ,joseph  
,alleine also testifies3--    8,but we  
shall lift up our heads because the day 
of our redemption  draweth nigh4 ,this  
is the day ,i look for1 and wait for1   
and have laid up  all my hopes in4 ,if  
the ,lord return not1 ,i profess myself 
undone2 my  preaching is vain1 and my   
suffering is vain4 ,the thing1 you see1 
is  established1 and every circumstance 
is determined4 ,how sweet are the  words
 that dropped from the precious lips of 
our departing ,lord6 ,what  generous    
cordials hath he left us in his parting 
sermon and his last  prayer6 ,and yet of

 all the rest these are the sweetest3   
#8,i will come  again and receive you   
unto myself1 that where ,i am there ye  
may be  also4' ,what need you any       
further witness80    ,dr4 ,clarke1 in   
his general remarks on #a ,cor4 #ae1    
says3--    8,the doctrine of the        
resurrection appears to have been       
thought of much  more consequence among 
the primitive ,christians than it is    
now4 ,how is  this8 ,the apostles were  
continually insisting on it1 and        
exciting the  followers of ,god to      
diligence1 obedience1 and cheerfulness  
through it4  ,and their successors in   
the present day seldom mention it4444   
,there is  not a doctrine in the gospel 
on which more stress is laid2 and there 
is  not a doctrine in the present system
 of preaching1 which is treated with    
more neglect40                          
,,chapter ,,xxvii4                      
,,the ,,judgment4      ,we have seen how
 the grand doctrine of the future       
resurrection of the  dead1 demolishes   

with its ponderous weight the gossamer  
fabric of the  immortality of the soul4 
,there is another doctrine as scriptural
 and as  prominent as the resurrection  
which opposes its impregnable           
battlements  to the same anti-scriptural
 fable--a fable1 weak1 though encased in
 the  coat of mail with which heathendom
 furnishes it1 and not very imposing  in
 appearance1 though adorned with the    
gorgeous trappings of the mother  of    
harlots4 ,we refer to the doctrine of   
the future general ,judgment4    ,this  
doctrine1 and the theory of the         
conscious state of the dead1 cannot     
exist together4 ,there is an antagonism 
between them1 irreconcilable1 and       
irrepressible4 ,if every man is judged  
at death1 as he indeed must be1 if  an  
immortal soul survives the dissolution  
of the body1 and enters at  once into   
the happiness or misery of the eternal  
state1 accordingly as  its character has
 been good or bad1 there is no occasion 
and no room for  a general ,judgment in 

the future2 and if1 on the other hand1  
there is to  be such a future ,judgment1
 it is proof positive that the other    
doctrine  is not true4    ,we affirm1   
then1 that the ,scriptures clearly teach
 that there is to be a  general         
,judgment in the future1 at which time  
such awards shall be  rendered to every 
one as shall accord with the record of  
his deeds4 ,a  passage in ,hebrews may  
seem to some minds to afford proof that 
the  ,judgment follows immediately after
 death1 and which may1 consequently1    
demand a brief notice at this point4    
,heb4 #i3bg3 8,and as it is appointed   
unto men once to die1 but after this the
 ,judgment40 ,the sentence does  not end
 here1 but is continued into the next   
verse3 8,so ,christ was  once offered to
 bear the sins of many40 ,from this it  
is evident that the  death to which     
,paul refers is some death which        
illustrates the death of  ,christ as an 
offering for sin3 ,as men die1 and after
 this the ,judgment1  so 7in like       

manner7 ,christ was once offered to bear
 the sins of many4  ,it is not then the 
common death of human beings to which   
the apostle  refers2 for there is       
nothing in this death to show how       
,christ died as an  offering for sin4   
,this language occurs at the conclusion 
of an argument on the priesthood  of    
,christ1 as illustrated by the          
priesthood connected with the ,jewish   
service4 ,under that dispensation there 
was a yearly round of service  connected
 with the worldly sanctuary4 ,on the day
 of atonement1 when the  sanctuary was  
to be cleansed1 a goat was slain for all
 the people4 ,their  life was imputed to
 it1 and in it they in figure died4 ,the
 blood of this  goat1 representing the  
forfeited lives of the people1 was then 
ministered in the most holy place1 which
 was a work of determination and        
decision in their cases1 which the word 
here rendered judgment  signifies4 ,so  
,christ1 the antitype1 was once offered1
 and1 if we avail  ourselves of his     

intercession1 his blood is accepted     
instead of our  forfeited lives1 and we 
shall stand acquitted in the real       
,judgment work  in the sanctuary above1 
as ,israel were acquitted when the same 
work was  performed in figure in the    
worldly sanctuary of the former         
dispensation4  ,this text1 therefore1   
not referring to the end of individual  
mortal  life1 and its relation to future
 retribution1 has no relevancy to the   
question under discussion4    ,we return
 to the proposition that a future       
general ,judgment is  appointed4 ,paul  
reasoned before ,felix of a ,judgment to
 come4 ,acts #bd3be4  ,but as it may be 
said that this was to be experienced    
when ,felix died1  we will introduce    
another text which not only speaks of   
this ,judgment as  future1 but shows    
that it will pass simultaneously on the 
human race3  ,acts #ag3ca3 8,because he 
hath appointed a day in the which he    
will judge  the world in righteousness  
by that man whom he hath ordained2      

whereof he  hath given assurance unto   
all men in that he hath raised him from 
the  dead40 ,here it is announced in    
plain terms that the ,judgment of this  
world is future1 that it is to take     
place at the time appointed1 and  that a
 day1 or period1 is set apart for this  
purpose4    ,peter refers to the same   
day and says that the angels that       
sinned1 and  the unjust of our own race1
 are reserved unto it4 #b ,pet4 #b3d1   
#i4 ,again  he says that this present   
earth is reserved unto fire1 with which 
it  shall be destroyed in that day4 #b  
,pet4 #c3g-ab4 ,jude says that the      
angels  that kept not their first estate
 are reserved in everlasting chains     
under darkness unto the ,judgment of the
 great day4 ,jude #f4 ,this is the  day 
when ,christ is represented as          
separating the good from the bad1 as a  
shepherd divideth the sheep from the    
goats1 ,matt4 #be3ca-cd1 and the time   
to which ,john looked forward when he   
said that he saw the dead1 small  and   

great1 stand before ,god1 and the books 
were opened1 and they were  judged out  
of those things written in the books4   
,the ,judgment also stands in many lines
 of prophecy1 not as something  which   
has been going forward from the         
beginning1 not as taking place as  each 
member of the human family passes from  
the stage of mortal  existence1 but as  
the great event with which the probation
 of the human  race is to end4          
,testimony on this point need not be    
multiplied4 ,it  cannot be denied that a
 day is coming in which sentence will be
 rendered  at once upon all who have    
lived a life of probation in this world1
 a  sentence which shall decide their   
condition for the eternity that lies    
beyond4    ,this fact being established1
 its bearing upon the question of       
consciousness in death1 cannot be       
overlooked4 ,for1 if every human being  
at death passes at once into a state of 
reward or punishment1 what  occasion is 
there for a future general ,judgment    

that a second decision  may be rendered 
in their cases8 ,is it possible that a  
mistake was made  in the former         
decision8 possible that some are now    
writhing in the  flames of hell1 who    
should be basking in the bliss of       
,heaven8 possible  that some are taking 
their fill of happiness in the bowers of
 paradise1  whose corrupt hearts and    
criminal life demand that they should   
have  their place with fiends in the    
lowest hell8 ,and if mistakes have once 
been made in the sentence rendered1 may 
they not be made again8 ,what  assurance
 can we have that1 though we may be     
entitled by thorough  repentance to the 
happiness of ,heaven1 we may not be     
sentenced for all  eternity to the      
damnation of hell8 ,is it possible that 
such foul blots  of injustice stand upon
 the record of the government of        
,heaven8 ,yes1 if  the conscious-state  
theory be true6 ,we arraign that theory 
face to face  with this stupendous fact1
 and bid it behold its work4 ,it        

destroys ,god's  omniscience6 ,it       
charges him with imperfection6 ,it      
accuses his government  of mistakes     
which are worse than crimes6 ,is any    
theory1 which is subject  to such       
overwhelming imputations1 worthy of a   
moment's credence8    ,to avoid the     
foregoing fatal conclusions1 is it said 
that sentence is  not passed at death1  
but that the dead are held somewhere in 
a state of  suspense1 without being     
either rewarded or punished till the    
,judgment8  ,then we inquire how this   
can be harmonized with the invariable   
arguments  which immaterialists use on  
this question8 ,for is it not claimed   
that  the spirit goes immediately to    
,god to receive sentence from the hand  
of  its ,creator8 ,is it not claimed    
that the rich man was immediately after 
death in hell1 in torment8 ,is it not   
claimed that the repentant thief  was   
that very day with ,christ in the joys  
of paradise8 ,if these  instances and   
arguments are abandoned1 let it be so   

understood4 ,if not1  then no such after
 thought can be resorted to1 to shield  
the  conscious-state dogma from the     
charges above mentioned4    ,we close   
this argument with a paragraph from the 
candid pen of ,h4 ,h4  ,dobney1 ,baptist
 minister of ,england4 ,in ,future      
,punishment1 pp4 #aci1 #adj1  he says3--
    8,there is something of awkwardness1
 which the ,scriptures seem to avoid1   
in making beings who have already       
entered1 and many ages since1 on a      
state of happiness or misery1 come from 
those abodes to be judged1 and  to      
receive a formal award to the very      
condition which has long been  familiar 
to them4 ,to have been in ,heaven with  
,christ for glorious ages1  and then to 
stand at his bar for ,judgment1 and be  
invited to enter  ,heaven as their      
eternal home1 as though they had not    
been there already1  scarcely seems to  
look exactly like the ,scripture        
account1 while it  would almost appear  
to be wanting in congruity4 ,nor is this

 all4 ,there  is another difficulty1    
namely3 ,that the idea of a saint       
already #8with  ,christ1' #8present with
 the ,lord' 7who is in ,heaven1 be it   
remembered1 in  his resurrection and    
glorified body1 wherewith he ascended   
from the brow  of ,olivet71 coming from 
,heaven to earth to glide into a body   
raised  simultaneously from the ground1 
he being in reality already possessed of
  a spiritual body1 would seem an       
invention which has not one syllable in 
,scripture to give it countenance40     
,,chapter ,,xxviii4                     
,,the ,,wages ,,of ,,sin4               
8,one question more than others all1    
,from thoughtful minds implores reply2  
,it is as breathed from star and pall1  
,what fate awaits us when we            
die80--,alger4      ,we have now        
examined the teaching of the ,bible     
relative to man1 in his  creation1 in   
his life1 in his death1 and in the      
intermediate state to  his resurrection2
 and we have found its uniform and      

explicit testimony  to be that he has no
 inherent1 inalienable principle in his 
nature which  is exempt from death2 but 
that the only avenue to life beyond the 
grave  is through the resurrection4 ,we 
have found also that such a resurrection
  to a second life is decreed for all   
the race2 and now the more momentous    
question1 what the issue of that        
existence is to be1 presents itself for 
solution4    ,natural1 or temporal1     
death1 we die in ,adam4 ,this death     
visits all alike  irrespective of       
character4 ,the sincerest saint falls   
under its power1 as  inevitably as the  
most reckless sinner4 ,this cannot be   
our final end2  for it would not be in  
accordance with justice that our        
ultimate fate  should hinge on a        
transaction1 like the sin of ,adam1 for 
which we are  not responsible4 ,every   
person must be the arbiter of his own   
destiny4 ,to  secure this1 the          
redemption which intervenes through     
,christ1 provides  for all a release    

from the death entailed upon us by the  
,adamic  transgression1 in order that   
every person's individual acts may      
constitute the record which shall       
determine his destiny beyond the  grave4
 ,what is that destiny to be8    ,our   
inquiry respects1 not the future of the 
righteous1 concerning which  there is no
 material controversy1 but that of the  
sinner4 ,is his fate an  eternity of    
life in a devouring fire which is       
forever unable to devour  him8 an       
eternal approach of death which never   
really arrives8    ,blinded by the      
doctrine of the immortality of the soul1
 two opposite  conclusions are reached  
by those who connect this doctrine with 
two  different classes of ,scripture    
declarations4 ,for one class1 reading   
that  the punishment of the sinner is to
 be eternal1 and holding that man has   
an inherent immortality which can never 
be alienated1 at once come to  the      
terrible conclusion of an eternity of   
conscious suffering1 an  eternal hell as

 taught by ,augustine4 ,another1        
connecting it with the  declarations    
that ,god's anger shall not always burn 
against the wicked1  but that a time    
comes when every intelligence in the    
universe1 in the  plenitude of joy1 is  
heard ascribing honor1 and blessing1 and
 praise to  ,god1 speedily reaches the  
conclusion of universal restoration as  
taught  by ,origen4 ,and if the doctrine
 of the immortality of the soul be a    
scriptural doctrine1 then the           
,scriptures are found supporting these  
two  diametrically opposite conclusions4
    ,we have seen that the ,scriptures  
do not teach any such inherent          
immortality as is claimed for man2 this1
 therefore1 cannot fetter us in  our    
investigation of this question4 ,god can
 continue the existence of  the wicked  
to all eternity after the resurrection1 
if he so chooses2 but  if so1 the       
doctrine must rest on explicit          
statements of the ,scriptures  to that  
effect4 ,paul says plainly that the     

wages of sin is death2 ,rom4  #f3bc2 and
 as we do not receive wages for the work
 of another1 this must  be a declaration
 of what will result to every individual
 for a course of  sin2 and before this  
can be made to mean eternal life in     
misery1 the  present constitution of    
language must be destroyed1 and new     
definitions  be given to established    
terms4 ,we hold this declaration of     
,paul's1 on  which we take our stand1 to
 be the true ground between the errors  
above  mentioned1 and one which not only
 harmonizes all the ,bible on this      
question1 but which has abundance of    
positive testimony in its favor4    #a4 
,the future punishment1 threatened to   
the wicked1 is to be eternal in  its    
duration4 ,the establishment of this    
proposition1 of course  overthrows the  
universal restoration of ,origen2 and   
the nature of this  punishment1         
involving a state of death1 overthrows  
alike the restoration  view of ,origen1 
and the eternal hell of ,augustine4     

,one 8,thus saith the ,lord10 is        
sufficient for the establishment of any 
doctrine4 ,one such we offer in support 
of the proposition now before us4       
,speaking of the reprobate1 ,christ     
says1 8,and these shall go away into    
everlasting punishment10 and immediately
 adds concerning the righteous1  8but   
the righteous1 into life eternal40 ,here
 the same ,greek word1  aionios1 is used
 to express the duration of these       
opposite states4 ,if1  as must be       
admitted1 the word expresses unending   
duration in the case of  the righteous1 
it must mean the same in that of the    
wicked4    ,to the same end we might    
refer to the words of ,christ on two    
other  occasions3 ,john #c3cf2 ,matt4   
#bf3bd4 ,in the first of these passages 
he  says3 8,he that believeth not the   
,son shall not see life20 that is1      
eternal life4 ,but if1 after a certain  
period of suffering1 such persons  are  
released from that state by a           
restoration to ,god's favor1 this       

declaration could not be true4 ,in the  
second1 he speaks of some of whom  he   
says that it would be good for them if  
they had not been born4 ,and  this      
utterly precludes the idea that they    
should ever be released to  enter the   
bliss of ,heaven2 for the first moment  
of such release would  make amends for  
all past suffering2 and throughout      
eternity they would  praise ,god that   
they had been born4    ,the punishment  
of the wicked1 alike with the reward of 
the righteous1 is  therefore to be      
eternal4 ,two unending conditions are   
held out to men1  and between the two1  
they have the privilege in this life of 
choosing4    #b4 ,in what will the      
eternal state of the wicked consist8    
,before  presenting an argument to show 
that it is death in the literal sense1  
it  may be necessary to notice the few  
passages of ,scripture which are put    
forth as evidence that it is eternal    
misery4    #a4 ,daniel #ab3b3 8,and many
 of them that sleep in the dust of the  

earth  shall awake1 some to everlasting 
life1 and some to shame and everlasting 
contempt40 ,the shame spoken of in this 
text is coupled by the objector  with   
the contempt1 and claimed to be like    
that1 everlasting2 and if the  shame1   
which is an emotion to be exercised by  
the individuals  themselves1 is to be   
eternal1 they must be awakened to       
everlasting life  and consciousness4    
,the fact that they are raised to shame 
proves indeed that they have a          
veritable resurrection to life and      
consciousness1 and that this is no      
figure of speech which is applied to    
them4 ,but the reader will notice  that 
the shame is not said1 like the         
contempt1 to be everlasting4  ,contempt 
is not an emotion which they feel2 they 
are not raised to the  contempt of      
themselves2 but it is an emotion felt by
 others toward them2  and this does not 
imply the consciousness of those against
 whom it is  directed2 inasmuch as      
contempt may be felt for them as well   

after they  have passed from the stage  
of consciousness as before4 ,the ,syriac
  sustains this idea4 ,it reads1 8,some 
to shame and the eternal contempt of    
their companions40 ,and thus it will be4
 ,shame for their wickedness and        
corruption will burn into their very    
souls1 so long as they have  conscious  
being4 ,and when they pass away1        
consumed for their iniquities1  their   
loathsome characters and their guilty   
deeds1 excite only contempt  on the part
 of the righteous1 unmodified and       
unabated1 so long as they  hold them in 
remembrance at all4 ,the text1          
therefore1 furnishes no proof  of the   
eternal suffering of the wicked4    #b4 
,matt4 #be3da3 8,depart from me1 ye     
cursed1 into everlasting fire1  prepared
 for the devil and his angels40 ,what is
 here said to be  everlasting8 ,wicked  
men8 ,no4 ,the devil8 ,no4 ,his angels8 
,no4 ,but only the  fire4 ,and how can  
the application of this term to the fire
 prove the  indestructibility and       

eternal life of those who are cast      
therein8 ,it may  be answered1 ,what    
propriety could there be in keeping up  
the fire  everlastingly1 if its victims 
were not to be eternally the objects of 
its power8 ,and we reply1 ,this word is 
sometimes used to denote the  results   
and not the continuance of the process4 
,everlasting fire may not  be fire which
 is everlastingly burning1 but fire     
which produces results  which are       
everlasting in their nature4 ,the       
victims cast therein will be  consumed1 
and if from that destruction they are   
never to be released1 if  that fiery    
work is never to be undone1 it is to    
them an everlasting  fire4 ,this will   
appear more fully when we come to speak 
of the 8eternal  fire0 through which    
,god's vengeance was visited on the     
wicked cities of  ,sodom and ,gomorrah4 
,there are several passages of scripture
 in which the same word1  aionios1 is   
unquestionably used in this sense4 ,in  
,heb4 #e3i1 we read of  8eternal        

salvation20 that is1 a salvation which  
is eternal or  everlasting in its       
results1 not one which is forever going 
on1 but never  accomplished4 ,in ,heb4  
#f3b1 ,paul speaks of 8eternal          
judgment20 not  judgment which is       
eternally going forward1 but one which1 
having once  passed upon all men1 ,acts 
#ag3ca1 is irreversible in its          
decisions1 and  eternal in its effects4 
,in ,heb4 #i3ab1 he speaks in the same  
way of  8eternal redemption10 not a     
redemption through which we are         
eternally  approaching a redeemed state 
which we never reach1 but a redemption  
which releases us for all eternity from 
the power of sin and death4 ,it  would  
be just as proper to speak of the saints
 as always redeeming1 but  never        
redeemed1 as to to speak of the sinner  
as always consuming but  never consumed1
 or always dying but never dead4 ,this  
fire is prepared  for the devil and his 
angels1 and will be shared by all of the
 human  race who choose to follow the   

devil in his accursed rebellion against 
the government of ,heaven4 ,it will be  
to them an everlasting fire2 for  once  
having plunged into its fiery vortex1   
there is no life1 beyond4  ,other texts 
noticed in succeeding chapters4         
,,chapter ,,xxix4                       
,,everlasting ,,punishment4    ,matt4   
#be3df3 8,and these shall go away into  
everlasting punishment1 but  the        
righteous into life eternal40      ,this
 text is very commonly urged as an      
objection against the view that  the    
destiny of the reprobate is an utter and
 eternal extinction of  being2 and it is
 one which has great apparent force4    
,but the secret of  this apparent       
strength lies in the fact that the term 
punishment is  almost invariably        
supposed to be confined to conscious    
suffering1 and  that when any affliction
 is no longer taken cognizance of by the
 senses1  it ceases to be a punishment  
at all4 ,but if it can be shown from    
sound  reason1 and from the analogy of  

human penalties1 that punishment is     
estimated by the loss involved1 and not 
merely by the amount of pain  inflicted1
 the objection vanishes at once1 and    
will cease to hold back  many devout and
 holy minds from adopting the view we   
here advocate4    ,on the duration of   
the punishment brought to view in the   
text1 we take  no issue4 ,it is to be   
eternal2 but what is to be its nature8  
,the text  says1 ,everlasting           
punishment2 popular orthodoxy says1     
,unending misery2  the ,bible1 we       
believe1 says1 ,eternal death4    ,is   
death punishment8 ,if so1 when a death  
is inflicted from which there  is to be 
no release1 that punishment is eternal  
or everlasting4 ,then the  application  
of this scripture to the view we hold is
 very apparent4 ,the  heathen1 to       
reconcile themselves to what they       
supposed to be their  inevitable fate1  
used to argue that death was no evil4   
,but when they  looked forward into the 
endless future of which that death      

deprived  them1 they were obliged to    
reverse their former decision and       
acknowledge  that death was an endless  
injury4--,cicero1 ,tusc4 ,disp4 i41 #dg4
    ,why is the sentence of death in our
 courts of justice reckoned as the  most
 severe and greatest punishment8 ,it is 
not because the pain involved  is       
greater2 for the scourge1 the rack1 the 
pillory1 and many kinds of  minor       
punishment1 inflict more pain upon the  
petty offender than  decapitation or    
hanging inflicts upon the murderer4 ,but
 it is reckoned  the greatest because it
 is the most lasting2 and its length is 
estimated  by the life the person would 
have enjoyed1 if it had not been        
inflicted4  ,it has deprived him of     
every hour of that life he would have   
had but for  this punishment2 and hence 
the punishment is considered as         
co-existent  with the period of his     
natural life4    ,augustine says3--     
8,the laws do not estimate the          
punishment of a criminal by the brief   

period during which he is being put to  
death1 but by their removing him        
forever from the company of living      
men40--,de4 civ4 ,dei1 xxi41 #aa4       
,the same reasoning applies to the      
future life as readily as to the        
present4 ,by the terrible infliction of 
the second death1 the sinner is         
deprived of all the bright and ceaseless
 years of everlasting life4 ,the  loss  
of every moment1 hour1 and year1 of this
 life1 is a punishment2  and1 as the    
life is eternal1 the loss1 or the       
punishment1 is eternal  also4 8,there is
 here no straining of argument to make  
out a case4 ,the  argument is one which 
man's judgment has in every age approved
 as just40    ,the original sustains the
 same idea4 ,the word for punishment is 
kolasis2 and this is defined1 8a        
curtailing1 a pruning40 ,the idea of    
cutting off is here prominent4 ,the     
righteous go into everlasting life1  but
 the wicked1 into an everlasting state  
in which they are curtailed or  cut off4

 ,cut off from what8 ,not from          
happiness2 for that is not the  subject 
of discourse2 but from life1 as         
expressly stated in reference to  the   
righteous4 8,the wages of sin is death2 
but the gift of ,god is  eternal life   
through ,jesus ,christ our ,lord40 ,and 
since the life given to  man through    
,christ1 is eternal life1 it follows    
that the loss of it  inflicted as a     
punishment1 is eternal punishment4      
,the same objection is again stated in a
 little different form4 ,as in the  ages
 before our existence we suffered no    
punishment1 so1 it is claimed  it will  
be no punishment to be reduced to that  
state again4 ,to this1 we  reply1 that  
those who never had an existence cannot1
 of course1 be  conceived of in relation
 to rewards and punishments at all4 ,but
 when a  person has once seen the light 
of life1 when he has lived long enough  
to  taste its sweets and appreciate its 
blessings1 is it then no punishment  to 
be deprived of it8 ,says ,luther ,lee   

7,immortality of the ,soul1 p4 #abh71   
8,we maintain that the simple loss of   
existence cannot be a penalty or        
punishment in the circumstances of the  
sinner after the general  resurrection40
 ,and what are these circumstances8 ,he 
comes up to the  beloved city1 and sees 
the people of ,god in the everlasting   
kingdom4 ,he  sees before them an       
eternity1 not of life only1 but of bliss
 and glory  indescribable1 while before 
himself is only the blackness of        
darkness  forever4 ,then1 says the      
,saviour1 addressing a class of sinners1
 there  shall be wailing and gnashing of
 teeth1 when ye shall see ,abraham1     
,isaac1 and ,jacob1 in the kingdom of   
,god4 ,what is the cause of this        
wailing8 ,it is not that they have to   
choose between annihilation or  eternal 
torture4 ,had they this privilege1 some 
might perhaps choose the  former2 others
 would not4 ,but the cause of their woe 
is not that they  are to receive a      
certain kind of punishment when they    

would prefer  another1 but because they 
have lost the life and blessedness which
 they  now behold in possession of the  
righteous4 ,the only conditions between 
which they can draw their cheerless     
comparisons are1 the blessed and  happy 
state of the righteous within the city  
of ,god1 and their own  hapless lot     
outside of its walls4 ,and we may well  
infer from the nature  of the case1 as  
well as the ,saviour's language1 that it
 is because  they find themselves thus  
thrust out1 that they lift up their     
voices in  lamentation and woe4 8,there 
shall be weeping and gnashing of teeth1 
when  ye shall see ,abraham1 ,isaac1 and
 ,jacob1 in the kingdom of ,god1 and ye 
yourselves thrust out60    ,the sinner  
then begins to see what he has lost2 the
 sense of it1 like a  barbed arrow1     
pierces his soul2 and the thought that  
the glorious  inheritance before him    
might have been his but for his own     
self-willed  and perverse career1 sets  
the keenest edge upon every pang of     

remorse4  ,and as he looks far away into
 eternity1 to the utmost limit which the
  mind's eye can reach1 and gets a      
glimpse of the inconceivable            
blessedness and glory which he might    
have enjoyed but for his idol sin1  the 
hopeless thought that all is lost will  
be sufficient to rend the  hardest and  
most obdurate heart with unutterable    
agony4 ,say not then  that loss of      
existence under such circumstances is no
 penalty or  punishment4    ,but again3 
,the ,bible plainly teaches degrees of  
punishment2 and how is  this compatible1
 it is asked1 with the idea of a mere   
state of death to  which all alike will 
be reduced8 ,let us ask believers in    
eternal misery  how they will maintain  
degrees in their system8 ,they tell us  
the  intensity of the pain endured will 
be in each case proportioned to the     
guilt of the sufferer4 ,but how can this
 be8 ,are not the flames of hell        
equally severe in all parts8 and will   
they not equally affect all the         

immaterial souls cast therein8 ,but ,god
 can interpose1 it is answered1 to      
produce the effect desired4 ,very well1 
then1 we reply1 cannot he also          
interpose1 if necessary1 according to   
our view1 and graduate the pain         
attendant upon the sinner's being       
reduced to a state of death as the      
climax of his penalty8 ,so1 then1 our   
view is equal with the common one  in   
this respect1 while it possesses a great
 advantage over it in  another2 for1    
while that has to find its degrees of   
punishment in  intensity of pain alone1 
the duration in all cases being equal1  
ours may  have not only degrees in pain1
 but in duration also2 for1 while some  
may  perish in a short space of time1   
the weary sufferings of others may be   
long drawn out4 ,but yet we apprehend   
that the bodily suffering will be  but  
an unnoticed trifle compared with the   
mental agony1 that keen  anguish which  
will rack their souls as they get a view
 of their  incomparable loss1 each      

according to his capacity of            
appreciation4 ,the  youth who had but   
little more than reached the years of   
accountability  and died1 perhaps with  
just enough guilt upon him to debar him 
from  ,heaven1 being less able to       
comprehend his situation and his loss1  
will  of course feel it less4 ,to him of
 older years1 more capacity1 and        
consequently a deeper experience in sin1
 the burden of his fate will be         
proportionately greater4 ,while the man 
of giant intellect1 and almost          
boundless comprehension1 who thereby    
possessed greater influence for  evil1  
and hence was the more guilty for       
devoting those powers to that  evil1    
being able to understand his situation  
fully1 comprehend his fate  and realize 
his loss1 will feel it most keenly of   
all4 ,into his soul  indeed the iron    
will enter most intolerably deep4 ,and  
thus1 by an  established law of mind1   
the sufferings of each may be most      
accurately  adjusted to the magnitude of

 his guilt4    ,then1 says one1 the     
sinner will long for death as a release 
from his  evils1 and experience a sense 
of relief when all is over4 ,no1 friend1
  not even this pitiful semblance of    
consolation is granted2 for no such     
sense of relief will ever come4 ,the    
words of another will best  illustrate  
this point3--    8#8,but the sense of   
relief when death comes at last4' ,we   
hardly need to  reply3 ,there can be no 
sense of relief4 ,the light of life gone
 out1 the  expired soul can never know  
that it has escaped from pain4 ,the bold
  transgressor may fix his thoughts upon
 it now1 heedless of all that           
intervenes2 but he will forget to think 
of it then4 ,to waken from a  troubled  
dream1 and to know that it was only a   
dream1 is an exceeding  joy2 and with   
transport do the friends of one dying in
 delirium1 note a  gleam of returning   
reason1 ere he breathes his last4 ,but  
the soul's  death knows no waking2 its  
maddening fever ends in no sweet moment 

of  rest4 ,it can never feel that its   
woe is ended4 ,the agony ends1 not in a 
happy consciousness that all is past1   
but in eternal night--in the  blackness 
of darkness forever60--,debt and ,grace1
 p4 #dbd4                               
,,chapter ,,xxx4                   ,,the
 ,,undying ,,worm ,,and ,,quenchless    
,,fire4    ,mark #i3dc1 #dd3 8,and if   
thy hand offend thee1 cut it off3 it is 
better  for thee to enter into life     
maimed1 than having two hands to go into
  hell1 into the fire that never shall  
be quenched3 where their worm dieth     
not1 and the fire is not quenched40     
,twice our ,lord repeats this solemn    
sentence against the wicked1 8,where    
their worm dieth not1 and the fire is   
not quenched40 ,verses #df1 #dh4  ,these
 passages are relied on with as much    
assurance1 perhaps1 as any1 to  prove   
the eternal misery of the reprobate4 ,if
 this language had never  been used by  
any of the inspired writers of the      
,scriptures1 till it was  thus used in  

the ,new ,testament1 it might be urged  
with some degree of  plausibility1 as an
 expressive imagery of eternal torment4 
,but1 even in  this case1 it might be   
replied that fire1 so far as we have any
  experience with it1 or knowledge of   
its nature1 invariably consumes that    
upon which it preys1 and hence must be a
 symbol of complete destruction2  and   
that the expression1 as it occurs in    
,mark #i3dd1 can denote nothing  less   
than the utter consumption of those who 
are cast into that fire4    ,but this   
expression was one which was well known 
and understood by those  whom ,christ   
was addressing4 ,isaiah and ,jeremiah   
frequently use the  figure of the       
undying worm and quenchless fire4 ,in   
their familiar  scriptures the people   
daily read these expressions4 ,let us   
see what idea  they would derive from   
them4 ,we turn to ,jeremiah #ag3bg1 and 
read3--    8,but if ye will not hearken 
unto me to hallow the ,sabbath day1 and 
not  bear a burden1 even entering in at 

the gates of ,jerusalem on the ,sabbath 
day2 then will ,i kindle a fire in the  
gates thereof1 and it shall devour  the 
palaces of ,jerusalem1 and it shall not 
be quenched40    ,from this text we     
certainly can learn the meaning that was
 attached to  the expression1           
8unquenchable fire10 by the ,hebrew     
people4 ,this fire was  not to be       
quenched1 therefore it was unquenchable4
 ,but it was to be  kindled in the gates
 of ,jerusalem1 and devour the palaces  
thereof4 ,it  was therefore literal1    
natural1 fire4 ,but how could a fire of 
this kind1  thus kindled1 be supposed to
 be a fire that would burn eternally8   
,they  certainly would not so understand
 it4 ,no more should we4 ,moreover1 this
  threatening of the ,lord by ,jeremiah 
was fulfilled4 #b ,chron4 #cf3ai3 8,and 
they burnt the house of ,god1 and brake 
down the wall of ,jerusalem1 and  burnt 
all the palaces thereof with fire1 and  
destroyed all the goodly  vessels       
thereof40 ,verse #ba4 8,to fulfill the  

word of the ,lord by  ,jeremiah40 ,thus 
,jerusalem was burned according to      
,jeremiah's prediction  that it should  
be consumed in unquenchable fire4 ,but  
how long did that  fire burn8 ,only till
 it had reduced to ashes the gates and  
palaces on  which it preyed4            
,unquenchable fire is therefore simply a
 fire that is  not quenched1 or does not
 cease1 till it has entirely consumed   
that  which causes or supports it4 ,then
 it dies out of itself1 because there   
is nothing more to burn4 ,the expression
 does not mean a fire that must         
absolutely eternally burn1 and that     
consequently all that is cast  therein  
to feed the flame must forever be       
preserved by having the  portion        
consumed immediately renewed4    ,to the
 wicked the threatened fire is          
unquenchable because it will not be     
quenched1 or caused to cease1 till it   
has entirely devoured them4    ,ps4 #cg3
 #bj3 8,but the wicked shall perish1 and
 the enemies of the ,lord  shall be as  

the fat of lambs2 they shall consume2   
into smoke shall they  consume away40   
,mal4 #d3 #c3 8,and ye shall tread down 
the wicked2 for they  shall be ashes    
under the soles of your feet in the day 
that ,i shall do  this saith the ,lord  
of hosts40    ,ezekiel speaks of        
unquenchable fire in a similar manner4  
,eze4 #bj3 #dg1 #dh3 8,thus saith the   
,lord ,god3 ,behold ,i will kindle a    
fire  in thee1 and it shall devour every
 green tree in thee1 and every dry      
tree2 the flaming flame shall not be    
quenched1 and all faces from the  south 
to the north shall be burned therein4   
,and all flesh shall see that  ,i the   
,lord have kindled it3 it shall not be  
quenched40    ,though this is doubtless 
figurative language1 denoting sore      
calamities  upon a certain land called  
the forest of the south field1 it       
nevertheless furnishes an instance of   
how the expression1 unquenchable  fire1 
was then used and understood2 for that  
generation many ages ago  perished1 and 

those judgments long since ceased to    
exist4    ,isaiah not only speaks of the
 unquenchable fire1 but he couples with 
it  the undying worm1 the same as the   
language in ,mark3    ,isa4 #ff3 #bd3   
8,and they shall go forth and look upon 
the carcasses of the  men that have     
transgressed against me3 for their worm 
shall not die1  neither shall their fire
 be quenched1 and they shall be an      
abhorring  unto all flesh40    ,this is 
undoubtedly the language from which the 
expression in ,mark is  borrowed2 but a 
moment's examination of it will show    
that the worm is  not the remorse of a  
guilty conscience1 but that1 like the   
fire1 it is  something external to1 and 
distinct from1 the objects upon which it
  preys2 and moreover that those upon   
whom it feeds are not the living1  but  
the dead3 it is the 8carcasses0 of the  
men that have transgressed  against the 
,lord4 ,in ,isa4 #ad3 #aa1 and #ea3 #h1 
the prophet again speaks of  the worm as
 an agent of destruction1 but it is     

always in connection with  death4 ,it is
 thus evident that the terms employed by
 our ,lord in  describing the doom of   
the wicked would convey to the minds of 
his  hearers the very opposite of the   
idea of eternal life in misery4         
,there is other evidence1 though no     
other is necessary1 to show that the    
idea which would be conveyed1 and which 
the language was designed to  convey1 to
 their minds1 was that of complete      
extinction of being1 an  utter          
consumption by external elements of     
destruction4 ,the word  translated hell 
in the passage under consideration is   
ge-enna4 ,it is  better to enter into   
life maimed1 than to go in full         
possession of all  our members and      
faculties into ge-enna4 ,did those to   
whom ,christ spoke  know anything about 
this place1 and what kind of a fate     
awaited those  who were cast therein8 ,a
 vivid picture of the place of torment  
to which  our ,lord refers was in       
constant operation before their eyes1   

near by  ,jerusalem4    ,greenfield     
defines the word thus3--    8,gehenna1  
the valley of ,hinnom1 south of         
,jerusalem1 once celebrated for  the    
horrid worship of ,moloch and afterward 
polluted with every species  of filth1  
as well as the carcasses of animals and 
dead bodies of  malefactors2 to consume 
which1 in order to avert the pestilence 
which  such a mass of corruption would  
occasion1 constant fires were kept      
burning40    ,such was the fire of      
,gehenna2 not a fire into which people  
were cast to  be kept alive and         
tortured1 but one into which they were  
cast to be  consumed2 not one which was 
designed to prey upon living beings1 but
  upon the carcasses of animals and the 
dead bodies of malefactors4 ,hence  we  
can see the consistency of associating  
the fire and the worm  together4        
,whatever portion of the dead body the  
fire failed to consume1  the worm would 
soon seize upon and devour4 ,if a person
 had been  condemned to be cast alive   

into this place1 as the wicked will be  
cast  into their ,gehenna1 what would   
have been his hope of escape8 ,if the   
fire  could have been speedily quenched 
before it had taken his life1 and the   
worms which consumed what the fire left1
 could have been destroyed1 he  might   
have had some hope of coming out alive2 
but if this could not be  done1 he would
 know of a surety that his life would   
soon become extinct1  and then even his 
lifeless remains would be utterly       
consumed by these  agents of            
destruction4    ,this was the scene to  
which ,christ pointed his hearers to    
represent the  doom that awaits the     
wicked2 that1 as they gazed upon the    
work of  complete destruction going on  
in the valley of ,hinnom1 the worms     
devouring what the flames spared1 they  
might learn that in the future  ,gehenna
 which awaited them1 no part of their   
being would be exempt from  utter and   
complete destruction1 one agent of death
 completing what  another failed to     

accomplish4    ,as the definition of the
 word ge-enna throws great light on the 
meaning of this text1 so the definition 
of another term used is equally  to the 
point4 ,the words for unquenchable fire 
are pur 7long u7  asbeston1 and this    
word asbeston1 primarily means simply   
unquenched1  that is1 not caused to     
cease by any external means3 the idea of
 eternal  is a theological definition   
which has been attached to it4 ,ancient 
writers used it in this sense4 ,homer1  
in the ,illiad1 xvi41 #abc1 #bid1       
speaks of the ,trojans' hurling         
8unquenchable fire0 upon the ,grecian   
ships1 though but one of them was burnt 
by it4 ,and ,eusebius1 who was a        
learned ,greek1 employs the same        
expression in two instances in          
recounting the martyrdom of ,christians4
 ,cronion and ,julian1 after being      
tortured in various ways1 were consumed 
in an 8unquenchable fire10 puri         
asbesto4 ,the same is also said of      
,epimachus and ,alexander4 8,the pur    

asbeston10 says ,wetstein1 8denotes such
 a fire as cannot be  extinguished      
before it has consumed and destroyed    
all40    ,such is the evident meaning of
 this passage1 and the sense in which it
  must have been understood at that     
time4 ,yet commentators1 eighteen       
hundred years this side of that time1   
presume to turn this whole              
representation upside down1 and give to 
the terms a meaning exactly  opposite   
from that which they were intended to   
convey4 ,that sense alone  can be the   
correct one in which they were first    
spoken2 and concerning  that there can  
be no question4    ,there is another    
text often urged to prove the eternal   
conscious misery  of the wicked4 ,it is 
one in which fire is mentioned as the   
instrument  used for the punishment of  
the wicked2 and this fire being called  
eternal1 is understood in the same sense
 as the unquenchable fire of  ,mark     
#i3dc4 ,it may therefore properly be    
examined in this connection4    ,jude   

#g3 8,even as ,sodom and ,gomorrah1 and 
the cities about them in like  manner1  
giving themselves over to fornication1  
and going after strange  flesh1 are set 
forth for an example1 suffering the     
vengeance of eternal  fire40    ,this   
text1 when rightly understood1 will1 we 
think1 like that in ,mark #i1  be found 
to convey just the opposite meaning from
 that popularly given  to it4 ,the first
 great error in the interpretation of   
this text1 lies1  as we view it1 in a   
wrong application of the tense employed4
 ,it is  claimed that the inhabitants of
 ,sodom and ,gomorrah1 having been      
destroyed1 were committed to the flames 
of hell1 where they are now  7present   
tense7 suffering the vengeance of that  
eternal fire4 ,but a  moment's glance at
 the text will show that it is the      
example set forth1  and not the         
suffering1 that is in the present tense4
 ,there are other  facts mentioned in   
the same tense with the suffering2 thus1
 8giving  themselves over to            

fornication10 8going after strange      
flesh10 8suffering  the vengeance of    
eternal fire40 ,if one of these         
expressions denotes  something that is  
now going on1 the others also denote the
 same4 ,if they  are now suffering the  
fire1 they are now giving themselves    
over to  fornication1 and going after   
strange flesh2 for all these            
declarations  are in the same           
construction4 ,but no one will claim    
that the ,sodomites  are now taking the 
course here described2 neither1 then1   
can it be  claimed that they are now    
suffering the pain of fire4    ,the     
sense of the passage appears to be very 
evidently this3 ,that the  ,sodomites1  
giving themselves up to their wicked    
practices1 and1 as a  consequence1      
suffering an eternal overthrow by fire  
rained down upon  them from heaven1 are 
thus set forth as an example to the     
ungodly of all  coming ages1 of the     
overthrow they will also experience if  
they follow  the same course4    ,peter 

speaks of the same event1 as an example 
to the wicked1 and tells  what effect   
that fire had upon the cities of the    
plain4 ,it did not  preserve them in the
 midst of the fire in unceasing torture1
 but turned  them into ashes4 ,he says1 
#b ,pet4 #b3f3 8,and turning the cities 
of ,sodom  and ,gomorrah into ashes1    
condemned them with an overthrow1 making
 them  an ensample unto those that after
 should live ungodly40 ,this language is
  too plain to need comment4 ,how are   
the ,sodomites made an example8 ,by     
being overthrown and turned into ashes  
for their open and presumptuous  sins4  
,it is ,god saying to the wicked of all 
coming time1 ,behold1 how  your sins    
shall be visited unless you repent4     
,but those fires are not now burning4   
,seek out the site of those ancient  and
 abandoned cities1 and the brackish     
waters of the ,dead ,sea will be  found 
rolling their sluggish waves over the   
spot where once they stood4  ,those     
fires are therefore called eternal1     

because their effects are  eternal1 or  
age-lasting4 ,they never have recovered1
 nor will they ever  recover while the  
world stands1 from that terrible        
overthrow4    ,and thus this text is    
very much to the purpose on the question
 before  us2 for it declares that the   
punishment of ,sodom is an exact pattern
 of  the future punishment of the       
wicked2 hence that punishment will not  
be  eternal life in the fiery flame1 but
 an utter consumption1 even as ,sodom   
was consumed1 by its resistless         
vengeance4                              
,,chapter ,,xxxi4                       
,,tormented ,,forever ,,and ,,ever4     
,the only remaining texts to be urged in
 favor of the eternal torment of  the   
wicked1 are two passages which are found
 in the book of ,revelation4  ,the first
 is ,rev4 #ad3aa3 8,and the smoke of    
their torment ascendeth up  forever and 
ever2 and they have no rest day nor     
night who worship the  beast and his    
image1 and whosoever receiveth the mark 

of his name40    ,it is proper first to 
inquire of whom this is spoken4 ,the    
question  before us relates to the      
destiny of all the wicked4 ,no text is  
therefore  conclusive on this question1 
which speaks of only a certain class1 or
 a  limited number1 of the wicked2 for a
 particular class might for good        
reasons be set apart to a certain       
punishment1 and that punishment be      
exceptional in their cases1 and not such
 as awaits the whole race of the        
guilty4 ,the passage just quoted speaks 
not of all the wicked1 but only  of a   
limited class--the worshipers of the    
beast and his image4 ,the  beast1       
according to evidence which no          
,protestant will be disposed to         
question1 means the papal power2 ,rev4  
#ac3a-aj2 and the image is to be        
formed1 near the close of the career of 
that power4 ,rev4 #ac3ad-ah2  #ad3a-e4  
,the text1 therefore1 embraces only     
comparatively a small portion  of the   
wicked of the human race4 ,the ancient  

world1 with its teeming  millions1 and  
the present heathen world1 knowing      
nothing of this power1  are alike       
exempted from the punishment here       
brought to view4 ,this text  might      
therefore be set aside as inconclusive1 
since1 even if it should  be admitted to
 prove eternal torture for some1 it does
 not for all4    ,but we claim that no  
text affirms eternal torment for a      
single conscious  intelligence in all   
the universe1 and hence undertake to    
show that this  passage does not prove  
it in reference to even the limited     
class brought  to view4 ,the expression1
 8,the smoke of their torment ascendeth 
up  forever and ever10 is the one upon  
which the doctrine of eternity of       
suffering is in this case suspended4    
,but the same may be said of this       
expression that was said in last chapter
 in reference to the undying  worm and  
the quenchless fire4 ,it was not new in 
,john's day1 but was  borrowed from the 
,old ,testament1 and was one which was  

well understood  at that time4    ,in   
,isa4 #cd3i1 #aj1 the prophet1 speaking 
of the land of ,idumea1 says3  8,and the
 streams thereof shall be turned into   
pitch1 and the dust  thereof into       
brimstone1 and the land thereof shall   
become burning pitch4  ,it shall not be 
quenched night nor day3 the smoke       
thereof shall go up  forever3 from      
generation to generation it shall lie   
waste2 none shall  pass through it      
forever and ever40 ,but two applications
 can be made of  this language4 ,either 
it refers to the literal land of ,edom  
east and  south of ,judea1 or it is a   
figure to represent the whole world in  
the  day of final conflagration4 ,in    
either case it is equally to the point4 
,if the literal land of ,idumea is      
meant1 and the language has reference   
to the desolations which have fallen    
upon it1 then certainly no eternity  of 
duration is implied in the declaration  
that the smoke thereof shall  go up     
forever4 ,for all the predictions       

against the land of ,idumea have  long  
since been fulfilled1 and the judgments 
have ceased4 ,if it refers  to the fires
 of the last day1 when the elements melt
 with fervent heat1  no eternity of     
duration is even then implied in the    
expression2 for the  earth is not to be 
forever destroyed by the purifying fires
 of the last  day4 ,it is to rise from  
its ashes1 and a new earth come forth   
purified  from all the stains of sin1   
and free from all the deformity of the  
curse1 to be the everlasting abode of   
the righteous4    ,here is an instance  
in which the word1 forever1 apply it in 
either of  the only two ways possible1  
must denote a limited period4 ,and here 
the  ,septuagint uses  7aion7 the same  
as is used in ,rev4 #ad3aa2 and  from   
this passage in ,isaiah1 the language in
 ,revelation was probably  borrowed4    
,that the words  and  sometimes denote a
 limited  period1 and not invariably one
 of eternal duration1 will appear in the
  examination of the only remaining text

 that calls for consideration1  namely1 
,rev4 #bj3aj3 8,and the devil that      
deceived them was cast into the  lake of
 fire and brimstone1 where the beast and
 the false prophet are1  and shall be   
tormented day and night forever and     
ever40    ,the same limitation is       
apparent in this text that was observed 
in the  preceding4 ,it does not refer to
 all the wicked1 but speaks only of the 
devil1 the beast1 and the false prophet4
 ,the lake of fire1 the place and  means
 of their torment1 is again mentioned in
 verse #ad2 but there it is  the symbol 
of complete and utter destruction4      
,death and ,hades1 it says1  were cast  
into the lake of fire1 and after this it
 is said1 8,there shall  be no more     
death40 ,rev4 #ba3d4 ,whatever1 then1 is
 cast into the lake of  fire1 after it  
has wrought its work of destruction upon
 them1 no longer  exists4 ,this is the  
plain inference from what is here       
asserted  respecting death4 ,then       
follows the testimony of verse #ae1 that

  8whosoever was not found written in   
the book of life1 was cast into the     
lake of fire40 ,and this makes a final  
disposition of all who are not  saved in
 the kingdom of ,heaven4    ,there is   
nothing in the way of this application1 
unless the words  8forever and ever0    
denote absolutely an eternity of        
duration4 ,these  words are translated  
in the ,new ,testament from aion1 and   
aionios1  respecting which the following
 facts may be stated4    ,aion is       
defined by different lexicographers as  
follows3--    ,greenfield3 8,duration1  
finite or infinite1 unlimited duration1 
eternity2  a period of duration past or 
future1 time1 age1 lifetime2 the world1 
universe40    ,schrevelius3 8,an age1 a 
long period of time2 indefinite         
duration2 time1  whether longer or      
shorter40    ,liddell and ,scott3 8,a   
space or period of time1 especially a   
lifetime1  life1 vum2 an age1 a         
generation2 long space of time1         
eternity2 in  plural1 eis tous aionas   

ton aionon1 unto ages of ages1 forever  
and  ever1 ,n4 ,t41 ,gal4 #a3e4-c4      
later1 a space of time clearly defined  
and  marked out1 an era1 age1 period of 
a dispensation3 ho aion houtos1  this   
present life1 this world40              
,parkhurst3 8,always being4 ,it denotes 
duration or continuance of time1  but   
with great variety4 ,i4 ,both in the    
singular and the plural it  signifies   
eternity1 whether past or to come4 ,,ii4
 ,the duration of this  world4 ,,iii4   
,the ages of the world4 ,,iv4 ,this     
present life4 ,v4 ,the world  to come4  
,,vi4 ,an age1 period1 or periodical    
dispensation of divine  providence4     
,,vii4 ,aiones seems1 in ,heb4 #aa3c1 to
 denote the various  revolutions and    
grand occurrences which have happened in
 this created  system1 including also   
the world itself4 ,comp4 ,heb4 #a3b1 and
 ,macknight  on both texts4 ,aion1 in   
the ,,lxx4 generally answers to the     
,hebrew  holam1 which denotes time      
hidden from man1 whether indefinite or  

definite1 whether past or future40      
,robinson3 8,duration1 the course or    
flow of time in various relations as    
determined by the context1 viz3 7,a7    
,for human life1 existence4 7,b7 ,for   
time indefinite1 a period of the world1 
the world1 in ,gr4 writers1 and  also in
 ,sept4 and ,n4 ,testament4 7,c7 ,for   
endless duration1 perpetuity1           
eternity4444 ,sept4 mostly for ,heb4    
holam1 #8hidden time1' duration1        
eternity4--,hence1 in ,n4 ,t4 of        
long-continued time1 indefinite         
duration1  in accordance with ,greek    
usage1 but modified as to construction  
and  extent by the example of the       
,,lxx41 and the ,rabbinic views40       
,schleusner gives as the first meaning  
of aion1 8a definite and  long-continued
 time10 i4 e41 a long-continued but     
still a definite  period of time4       
,wahl has arranged the definitions of   
aion thus3 87#a7 ,time1 unlimited       
duration1 vum4 7#b7 ,the universe1      
mundus4 7#c7 ,an age1 period of the     

world10 as the ,jewish age1 ,christian  
age1 c4 ,this reference to  ,schleusner 
and ,wahl we find in ,stuart on ,future 
,punishment1 pp4 #ia1 #ic4    ,holam1   
the ,hebrew word which corresponds to   
the ,greek aion1 is  applied according  
to ,gesenius to things which endure for 
a long time1  for an indefinite period4 
,it is applied to the ,jewish           
priesthood1 to the  ,mosaic ordinances1 
to the possession of the land of        
,canaan1 to the hills  and mountains1 to
 the earth1 to the time of service to be
 rendered by a  slave1 and to some other
 things of a like nature4 ,stuart1 p4   
#gb4    ,cruden1 in his ,unabridged     
,concordance1 under the word eternal1   
says3--    8,the words1 eternal1        
everlasting1 and forever1 are sometimes 
taken for a  long time1 and are not     
always to be understood strictly4 ,thus1
 #8,thou  shalt be our guide from this  
time forth even forever1' that is1      
during  our whole life4 ,and in many    
other places of ,scripture1 and in      

particular  when the word forever is    
applied to the ,jewish rites and        
privileges1 it  commonly signifies no   
more than during the standing of that   
commonwealth1 until the coming of the   
,messiah40    ,dr4 ,clarke places in our
 hands a key to the interpretation of   
the words1  8forever0 and 8forever and  
ever10 which is adapted to every        
instance of  their use4 ,according to   
his rule they are to be taken to mean as
 long as  a thing1 considering the      
surrounding circumstances1 can exist4   
,and he  illustrates this in his closing
 remarks on #b ,kings #e1 where1        
speaking of  the curse of the leprosy   
pronounced upon ,gehazi forever1 he     
says3--    8,some have thought1 because 
of the prophet's curse1 #8,the leprosy  
of  ,naaman shall cleave unto thee and  
to thy seed forever1' that there are    
persons still alive who are this man's  
descendants1 and afflicted with  this   
horrible disease4 ,mr4 ,maundrell1 when 
he was in ,judea1 made  diligent inquiry

 concerning this1 but could not         
ascertain the truth of  the supposition4
 ,to me it appears absurd2 the          
denunciation took place in  the         
posterity of ,gehazi till it should     
become extinct2 and under the  influence
 of this disorder1 this must soon have  
taken place4 ,the  forever implies as   
long as any of his posterity should     
remain4 ,this is  the import of the     
word1 leolam4 ,it takes in the whole    
extent or  duration of the thing to     
which it is applied4 ,the forever of    
,gehazi  was till his posterity became  
extinct40    ,the word aionios is       
derived from aion1 and its general      
meaning may  be determined from the     
definitions given above to the latter   
word4    ,that these words are          
frequently applied to the existence of  
divine  beings1 and the future happiness
 of the saints1 is true2 and that in    
these cases they denote eternal duration
 is equally evident2 yet1  according to 
the definition of the words and the rule

 laid down by ,dr4  ,clarke1 that       
eternal duration could not be made out  
by the use of these  words alone4 ,they 
denote duration or continuance of time1 
the length of  that duration being      
determined by the nature of the objects 
to which  they are applied4 ,when       
applied to things which we know from    
other  declarations of the ,scriptures  
are to have no end1 they signify an     
eternity of being2 but when applied to  
things which are to end1 they are       
correspondingly limited in their        
meaning4 ,that the existence of ,god and
  the future happiness of the righteous 
are to be absolutely eternal1 we  are   
abundantly assured by scriptures which  
make no use of the words in  question4  
,when applied to these they therefore   
signify a period of  duration which is  
never to end4 ,just as plainly are we   
assured that the  existence of the      
wicked is at last to cease in the second
 death2 and  when applied to this1 the  
words aion and aionios must be limited  

accordingly in their signification4     
,overlooking this plain principle of    
interpretation1 ,prof4 ,stuart1 p4 #hi1 
comes to this erroneous conclusion      
respecting these words1 because they are
 applied alike to the sufferings  of the
 lost and the happiness of the saved1   
that 8we must either admit  the endless 
misery of hell1 or give up the endless  
happiness of ,heaven40  ,we are under no
 such necessity4 ,the words1 aion and   
aionios1  according to ,dr4 ,clarke1    
cover the whole of the existence of the 
two  classes in their respective        
spheres1 and that only4 ,the one is1    
after a  season of suffering and        
anguish1 to come to an end2 the other is
 to go  on in bliss to all eternity4    
,so when it is said that the beast and  
the false prophet1 and they who  worship
 the beast and his image1 are to be     
tormented day and night  forever and    
ever1 we must understand this expression
 to cover only the  duration of their   
future existence beyond the grave4 ,if  

we are anywhere  given to understand by 
other scriptures and by other terms     
which are  more rigid in their meaning1 
that this is to be eternal1 the terms   
must  here be so understood2 if not1 we 
have no warrant for so defining them    
here4    ,that the forever and ever1 eis
 tous aionas ton aionon1 of the         
suffering of the wicked1 denotes a      
period of long duration1 there is no    
question2 and it may be much longer than
 any have been disposed to  conceive who
 deny its eternity2 yet it is to come to
 an end1 not by  their restoration to   
,god's favor1 but by the extinction of  
that life  which has in it no           
immortality1 and because they have      
refused to accept  of the life freely   
offered to them1 which is to continue   
through ages  without end4    ,we have  
now examined all the more prominent     
passages which are urged in  favor of   
the eternal suffering of the lost4      
,though others may by some be  brought  
forward to prove this doctrine1 we may  

safely take the position  that if it is 
not proved by those we have examined1 it
 cannot be proved  by any in all the    
,bible2 for these use the strongest     
terms and are most  explicit in their   
nature4 ,and of these how many are      
there8 ,five in all4  ,those who have   
never before examined this subject1 will
 perhaps be  surprised to learn how     
small is the number of such texts4 ,and 
should  they take into the account every
 text which is thought to have even the 
slightest semblance of proving the      
immortality of the lost1 it would not   
be calculated to abate that surprise to 
any great degree4    ,it now remains    
that we examine those texts1 more in    
number1 and more  explicit in statement1
 which prove that the wicked shall be at
 last as  though they had not been4     
,,chapter ,,xxxii4                 ,,the
 ,,end ,,of ,,them ,,that ,,obey ,,not  
,,the ,,gospel4    8,what shall the end 
be of them that obey not the gospel of  
,god80 #a ,pet4  #d3ag4      ,by this   

direct interrogation inspiration calls  
us face to face to the  great question  
of the final destiny of the lost1 not to
 leave us at last  in perplexity and    
doubt1 but to give us full information  
in reference  thereto4    ,by the       
foregoing examination of themes which   
have a bearing upon this  question1 we  
have been brought to a place where the  
way is all clear to  listen unbiased to 
the direct testimony of the ,bible on   
the point now  before us4 ,no           
immortality is anywhere affirmed of the 
soul1 no eternal  misery is anywhere    
threatened against the lost4 ,what then 
is to be their  fate8 ,it is abundantly 
affirmed that they shall die4    ,the   
inquiry into the nature of the death    
threatened ,adam1 in chapter  xxv41     
brought very clearly to view the fact   
that the penalty pronounced  upon his   
sin reduced back to the dust the entire 
being1 leaving no part  conscious and   
active in the intermediate state4 ,and  
the same penalty  stands against sin now

 as at the beginning4 ,for our personal 
sins1 death  is now threatened against  
us1 as it was against him4 ,this is the 
second  death2 and those who fall under 
this will be reduced to the same        
condition as that into which ,adam was  
brought by death1 with no promise  nor  
possibility of ever being released      
therefrom4    ,eze4 #ah3bf3 8,when a    
righteous man turneth away from his     
righteousness1  and committeth iniquity1
 and dieth in them2 for his iniquity    
that he  hath done shall he die40       
,two deaths are here brought to view3   
,first1 the death common to this  state 
of being1 which all share alike1 good   
and bad1 which is called the  first1 or 
temporal1 death2 secondly1 if a person  
dies this death in a  state of sin1 that
 is1 with sins upon him of which he does
 not repent  before he dies1 for those  
sins that he has committed he shall die4
  ,another death awaits him4 ,the first 
death was not for his personal          
transgressions2 for this is entailed    

upon all alike through ,adam1 both  good
 and bad4 ,but every one is to die for  
his own sins unless he  repents4 ,how is
 this to be brought about8 ,he is to be 
raised from the  first death and judged2
 and1 if sins are then found upon him1  
for those  sins he suffers the same     
penalty1 death2 and being thus reduced  
to death  again1 he will forever remain 
dead2 for from this death there is no   
release nor redemption provided4 ,this  
is the second death1 and is the         
everlasting punishment in store for all 
the workers of iniquity4    ,paul says1 
,rom4 #f3bc1 8,the wages of sin is      
death20 and ,james 7#a3ae7  corroborates
 this testimony1 by saying1 8,sin1 when 
it is finished1  bringeth forth death40 
,in ,rom4 #b1 ,paul tells us of certain 
characters  which are certainly         
deserving1 if any can be1 of eternal    
torture2 but1  in passing sentence upon 
them1 he does not draw out before us a  
picture  of unending conscious misery1 a
 course for which he has the most       

appropriate occasion1 if it be true1 but
 only tells us1 in accordance  with     
reason as well as revelation1 that they 
are worthy of death4 ,but  death is a   
state which can be reached only on a    
complete extinction of  life4 ,as long  
as there is any life about a man1 he is 
not dead4 8,the  death that never dies10
 is a contradiction of terms4 ,nor can a
 person  properly be said to be dying1  
unless he is tending to a state of      
death1  which he will by and by reach4  
,and yet the popular view of this       
subject  is well expressed in the       
following language of ,thomas           
,vincent3--    8,the torments of hell   
will not be in one part only1 but in    
every part1  not in a weaker degree1 but
 in the greatest extremity2 not for a   
day1 or  a month1 or a year1 but        
forever3 the wicked will be always      
dying1 never  dead2 the pangs of death  
will ever be upon them1 and yet they    
shall  never give up the ghost2 if they 
could die they would think themselves   

happy2 they will always be roaring1 and 
never breathe out their last2  always   
sinking1 and never come to the bottom2  
always burning in those  flames1 and    
never consumed2 the eternity of hell    
will be the hell of  hell40    ,again1  
the ,lord says1 speaking of a certain   
class of his enemies1 8,for  yet a      
little while and the indignation shall  
cease1 and mine anger in  their         
destruction40 ,isa4 #aj3be4 ,this is    
conclusive testimony that all  those    
with whom the ,lord has occasion to be  
angry1 as he is with all the  wicked1   
,ps4 #g3aa1 will be finally destroyed1  
and in that destruction his  anger      
toward them will cease4 ,yet the        
majority of divines tell us that  ,god's
 8fiery indignation and incensed fury0  
toward them will never  cease2 that he  
will never literally destroy them1 but  
will forever  torment them1 and keep    
them alive expressly that he may torment
 them4  ,says ,benson3--    8,he will   
exert all his divine attributes to make 

them as wretched as  the capacity of    
their nature will admit40 ,and he       
continues1 8,they must  be perpetually  
swelling their enormous sums of guilt1  
and still running  deeper1 immensely    
deeper1 in debt to divine and infinite  
justice4 ,hence  after the longest      
imaginable period1 they will be so far  
from having  discharged their debt that 
they will find more due than when they  
first  began to suffer40    ,thus the   
sinner is represented as being able to  
distance in sin the  power of           
,omnipotence to punish4 ,they go on     
accumulating loads of guilt  in their   
rebellion against the divine government1
 while ,god1 exerting  all his divine   
attributes1 follows tardily after1 in   
fruitless efforts  to make the terrors  
of his punishment adequate to the       
infinitude of  their guilt4 ,oh1 horrid 
picture of perverted imagination6 ,did  
we not  believe its authors labored     
under the sincere conviction that they  
were  doing ,god service1 and did we not

 know that many good and estimable      
persons still defend the doctrine under 
an earnest1 though mistaken1  zeal for  
,god1 it would deserve to be styled the 
most arrant blasphemy4    ,this         
condition of the finally reprobate1 so  
often and so distinctly  defined as a   
state of death1 is also set forth by    
very many other  expressions1 by every  
variety of phrase1 in fact1 which       
expresses1 in  the most complete and    
absolute manner1 an utter loss of       
existence4    ,henry ,constable1 ,a4    
,m41 in his work on 8,the ,duration and 
,nature of  ,future ,punishment10 p4    
#ab1 says3--    8,but it is not only by 
this phrase1 #8death1' that the ,old    
,testament  describes the punishment of 
the ungodly4 ,by every expression in the
  ,hebrew language1 significant of loss 
of life1 loss of existence1 the         
resolution of organized substance into  
its original parts1 its reduction  to   
that condition in which it is as though 
it had never been called into  being--by

 every such expression does the ,old    
,testament describe the end  of the     
ungodly4 #8,the destruction of the      
transgressors and the sinners  shall be 
together3' #8prepare them for the day of
 slaughter3' #8the  slain of the ,lord  
shall be many3' #8they shall go forth   
and look upon  the carcasses of the men 
that have sinned3' #8,god shall destroy 
them3' #8they shall be consumed3' #8they
 shall be cut off3' #8they  shall be    
rooted out of the land of the living3'  
#8blotted out of the  book of           
life3'#8they are not4' ,the ,hebrew     
scholar will see from the  above        
passages that there is no phrase of the 
,hebrew language  significant of all    
destruction short of that philosophical 
annihilation  of elements which we do   
not assert1 which is not used to denote 
the end  of the ungodly40    ,the wicked
 shall be destroyed4 8,the ,lord        
preserveth all them that love  him2 but 
all the wicked will he destroy40 ,ps4   
#ade3bj4 ,here preservation  is promised

 only to those who love ,god1 and in    
opposition to this1  destruction is     
threatened to the wicked4 ,but human    
wisdom teaches us  that ,god will       
preserve the wicked in hell--preserve   
them for the mere  sake of torturing    
them4 ,mr4 ,benson again says3--        
8,god is therefore present in hell to   
see the punishment of these rebels4     
,his fiery indignation kindles1 and his 
incensed fury feeds the flame of  their 
torment1 while his powerful presence and
 operation maintains  their being1 and  
renders their powers most acutely       
sensible1 thus  setting the keenest edge
 upon their pain1 and making it cut most
  intolerably deep40    ,the wicked     
shall perish4 8,for ,god so loved the   
world1 that he gave his  only begotten  
,son1 that whosoever believeth in him   
should not perish1  but have everlasting
 life40 ,john #c3af4 ,a double          
enunciation of the truth  is couched in 
this short text4 ,it is that eternal    
life is to be obtained  only through    

,christ1 and that all who do not thus   
obtain it will  eventually perish4 ,john
 testifies further on the same point in 
his #ast  epistle1 #e3aa3 8,and this is 
the record3 that ,god hath given to us  
eternal life1 and this life is in his   
,son40 ,from which it follows1 as a     
most natural consequence1 that 8he that 
hath not the ,son of ,god hath  not     
life40 ,verse #ab4    ,the wicked shall 
go to perdition4 8,we are not of them   
who draw back  unto perdition1 but of   
them that believe to the saving of the  
soul40  ,heb4 #aj3ci4 ,we either gain   
the salvation of our souls by a         
perseverance  in faith1 and obtain      
eternal life by a patient continuance in
  well-doing1 ,rom4 #b3g1 or we sink    
back into perdition1 which1 is defined  
to be utter ruin1 or destruction4       
8,the wicked shall come to an end and be
 as though they had not been40  8,for   
yet a little while1 and the wicked shall
 not be2 yea1 thou shalt  diligently    
consider his place1 and it shall not    

be40 ,ps4 #cg3aj4 ,if  this testimony be
 true1 there will be neither a sinner   
nor any place  for a sinner1 after ,god 
has executed upon them his just         
judgments4 8,they  shall be as though   
they had not been40 ,obad4 #af4    ,the 
reader is requested to mark the         
significance of these texts4 ,they  are 
not figures1 but plain enunciations of  
truth1 demanding to be  understood in   
the plainest and most literal manner4   
,and though they are  so abundant1 and  
can be so easily produced1 they are not 
to be passed  over any more lightly on  
this account4    ,the wicked are        
compared to the most inflammable and    
perishable  substances4 ,had the wicked 
been compared to the most durable       
substances  with which we are acquainted
 in nature2 had they been likened to the
  8everlasting hills10 the during rock1 
or the precious metals1 gold and  gems1 
the most incorruptible of all           
substances2 such comparisons would  not 
have been without their weight in giving

 us an idea of an eternity  of          
existence2 nor can we think they would  
have been overlooked by the  other side4
 ,we therefore claim an equal           
significance on our side of the         
question for the fact that they are     
everywhere compared to just the         
opposite of the above-named             
substances--substances the most         
perishable  and corruptible of any that 
exist4 ,for no idea can be drawn from   
such  comparisons at all compatible with
 the idea of eternal preservation in    
the midst of glowing and devouring fire4
    ,thus it is said of the wicked that 
they shall be dashed in pieces like a   
potter's vessel1 ,ps4 #b3i1 they shall  
be like the beasts that perish1 ,ps4    
#di3bj1 like the untimely fruit of a    
woman1 ,ps4 #eh3h1 like a whirlwind     
that passeth away1 ,ps4 #fh3b2 ,prov4   
#aj3be1 like a waterless garden         
scorched by an eastern sun1 ,isa4 #a3cj1
 like garments consumed by the  moth1   
,isa4 #ea3h1 like the thistle down      

scattered by the whirlwind1 ,isa4       
#ag3ac1 margin4 ,they shall consume like
 the fat of lambs in the fire1 ,ps4     
#cg3bj1 consume into smoke 7ibid471 and 
ashes1 ,mal4 #d3c1 melt like wax1  ,ps4 
#fh3b1 burn like tow1 ,isa4 #a3ca1      
consume like thorns1 ,isa4 #cd3ab1      
vanish away like exhausted waters1 ,ps4 
#eh3g4    ,the illustrations which the  
,new ,testament uses to represent the   
destiny  of the wicked are of exactly   
the same nature4 ,they are likened to   
chaff1  which is to be burned entirely  
up1 ,matt4 #c3ab1 tares to be consumed1 
,matt4 #ac3dj1 withered branches to be  
burned1 ,john #ae3f1 bad fish cast  away
 to corruption1 ,matt4 #ac3dg1 #dh1 a   
house thrown down to its  foundations1  
,luke #f3di1 to the destruction of the  
old world by water1  ,luke #ag3bg1 to   
the destruction of the ,sodomites by    
fire1 verse #bi1 #b  ,pet4 #b3e1 #f1 and
 to natural brute beasts1 that perish in
 their own  corruption4 ,verse #ab4     
,such are the illustrations of the      

,scriptures on this subject4 ,if the    
wicked are to be tormented forever1 all 
these illustrations are not only        
unnatural1 but false2 for in that case  
they are not like the perishing  beasts1
 the passing whirlwind1 the             
moth-consumed garment1 the burning  fat1
 the vanishing smoke1 or the melting    
wax2 nor like chaff1 tares1 and         
withered branches1 consumed and reduced 
to ashes4 ,these all lose their  form   
and substance1 and become as though they
 had not been2 but this the  wicked     
never do1 according to the popular view4
 ,there is an enormous  contradiction   
somewhere4 ,is it between the writers of
 the ,bible8 or  between uninspired men 
and the word of ,god8 ,the trouble is   
not with the  ,bible2 all is harmony    
there4 ,the discrepancy arises from the 
creeds and  theories of men4    ,the    
language of ,moses and of ,paul shows   
that an eternal existence of  moral     
corruption and fiery torture is not the 
doom of the wicked4 ,when  ,moses       

besought the ,lord to forgive the sin of
 ,israel1 he said1 8,yet now1  if thou  
wilt forgive their sin--2 and if not1   
blot me1 ,i pray thee1 out  of thy book 
which thou hast written40 ,ex4 #cb3cb4  
,this book must be the  book of life1 in
 which the names of the righteous are   
written4 ,by being  blotted out of this 
book1 ,moses evidently meant being      
devoted to the  doom of sinners4 ,if    
,israel could not be forgiven1 he would 
himself  perish with that unfaithful    
people4 ,but no one can for a moment    
suppose  that he wished throughout      
eternity for a life of sin1 pain1 and   
blasphemy1 in hell4 ,he only wished for 
an utter cessation of that life  which1 
if his prayer could not be granted1     
would be an intolerable  burden4 ,and if
 this is what he meant by being blotted 
out of ,god's book1  it follows that    
this will be the doom of the ungodly2   
for the ,lord  answered1 8,whosoever    
hath sinned against me1 him will ,i blot
 out of my  book40    ,in a similar     

manner1 ,paul speaks concerning the same
 people3 8,for ,i  could wish that      
myself were accursed from ,christ for my
 brethren1 my  kinsmen according to the 
flesh40 ,rom4 #i3c4 ,we cannot suppose  
that ,paul  would desire a life of sin  
and moral corruption1 such as that of   
the  sinner in hell is said to be1 even 
for the sake of his people4 ,but he  was
 willing to give up his life for them1  
and cease to exist1 if thereby  they    
might be saved4    ,to notice more      
particularly some of the scriptures in  
which a portion of  the foregoing       
figures are found1 their testimony may  
be summed up in the  following final    
proposition3--    ,the wicked shall be  
consumed and devoured by fire4 8,woe    
unto them that  call evil good1 and good
 evil2 that put darkness for light1 and 
light  for darkness10 c4 8,therefore as 
the fire devoureth the stubble1 and the 
flame consumeth the chaff1 so their root
 shall be as rottenness1 and  their     
blossom shall go up as dust06 ,isa4     

#e3bj-bd4 ,reader1 have you ever  seen  
fire devour stubble1 or flame consume   
chaff8 ,then you have seen a  figure of 
the destruction of the wicked4 ,and let 
the advocate of eternal  misery tell us1
 if such language does not denote the   
utter consumption  of the wicked1 what  
language would do it1 if the doctrine   
were true4 ,let  us know what language  
,inspiration should have used1 had it   
wished to  convey such an idea4 ,is it  
such as this8 8,but the wicked shall    
perish1  and the enemies of the ,lord   
shall be as the fat of lambs2 they shall
  consume2 into smoke shall they consume
 away40 ,ps4 #cg3bj4 8,and they went  up
 on the breadth of the earth1 and       
compassed the camp of the saints  about1
 and the beloved city3 and fire came    
down from ,god out of heaven1  and      
devoured them40 ,the word here rendered 
devour1 1 says  ,stuart1 is 8intensive1 
to eat up1 devour1 so that it denotes   
utter  excision40 ,in the light of this 
scripture1 we can readily understand how

  it is that the wicked are to be       
recompensed in the earth4 ,prov4 #aa3ca4
  ,coming up in the second resurrection1
 at the end of the #ajjj years of  ,rev4
 #bj3e1 they come up around the ,new    
,jerusalem1 the beloved city1 the  abode
 of the saints1 then descended from     
,heaven to earth1 chap4 #ba3e1  and then
 their fearful retribution overtakes    
them4 ,it is then that they  have their 
portion in those purifying fires that   
sweep over the earth1  in which1        
according to ,peter's testimony1 the    
elements of this great  globe itself    
shall melt with fervent heat4 #b ,pet4  
#c3aj1 #ab4 ,for it is at  the day of   
,judgment 7by which of course we must   
understand the execution  of the        
,judgment7 and perdition of ungodly men 
that this takes place4 ,see  verse #g4  
,so1 too1 the righteous1 as they go     
forth upon the new earth1  verse #ac1   
destined to be their eternal and        
glorious abode1 will receive  their     
recompense in the earth4 ,then will be  

fulfilled the word of the  ,lord by the 
prophet ,malachi1 which says1 8,for     
behold1 the day cometh1  that shall burn
 as an oven3 and all the proud1 yea1 and
 all that do  wickedly1 shall be        
stubble3 and the day that cometh shall  
burn them up1  saith the ,lord of hosts1
 that it shall leave them neither root  
nor  branch4 ,but unto you that fear my 
name1 shall the ,sun of righteousness   
arise with healing in his wings2 and ye 
shall go forth1 and grow up as  calves  
of the stall4 ,and ye shall tread down  
the wicked2 for they shall  be ashes    
under the soles of your feet in the day 
that ,i shall do this1  saith the ,lord 
of hosts40 ,mark the distinctness of    
this language4 ,it  does not say that   
the wicked shall be as ashes1 nor does  
it introduce  any comparison here       
whatever1 but plainly states a plain    
fact1 that they  shall be ashes1 under  
the soles of the saints' feet4 ,not that
 the  saints will literally walk on     
ashes1 but the wicked1 having been      

reduced  to ashes1 like all other       
sin-and-curse-polluted things1 are      
incorporated  into the substance of the 
new earth1 which the saints are evermore
 to  inhabit1 as it emerges from the    
renovating fires of the last day4       
,then will the universe be clean and    
pure4 ,then the stain of sin will all   
be wiped away forever2 sinners1 and the 
great enemy that deceived them  7for he1
 too1 shall be destroyed1 ,heb4 #b3ad71 
being rooted out of the  land of the    
living4 ,its every scar now impressed   
upon the handiwork of  ,god shall be    
effaced2 and this unfortunate earth     
shall be re-adorned1 as  only ,god1     
omnipotent in power and omniscient in   
wisdom1 is able to adorn  it4 ,and then 
will arise that glad anthem of universal
 ,jubilee1 in which  shall join every   
creature which is in ,heaven1 and on the
 earth1 and  under the earth1 and such  
as are in the sea1 ascribing blessing1  
and  honor1 and glory1 and power1 unto  
him that sitteth on the throne1 and     

unto the ,lamb forever and ever4 ,rev4  
#e3ac4 ,there is no room here for a     
great receptacle of fiery torment1 where
 an innumerable company of human  beings
 shall burn and blaspheme and sin and   
suffer forever and ever4  ,there is no  
room in this great song of joy for the  
discordant and  hopeless wailing of the 
damned4 ,there is no provision made for 
an  eternal rebellion against the       
government of ,god1 and eternal         
blasphemy  against his holy name6 ,no6  
only the loyal subjects of the great    
,captain  of our salvation1 only such as
 love immortal life1 and seek for it1   
and  prepare themselves for its         
inestimable blessings1 shall ever enjoy 
the  glorious boon2 while those who put 
from themselves the word of ,god1 and   
8judge themselves unworthy of           
everlasting life10 ,acts #ac3df1 will be
  remanded back to the original elements
 from which they sprung2 and  strict    
,justice will write upon their unhonored
 and unlamented graves  that they       

themselves were the arbiters of their   
own fate4                               
,,chapter ,,xxxiii4                     
,,god',s ,,dealings ,,with ,,his        
,,creatures4      8,shall not the ,judge
 of all the earth do right80 asked an   
eminent  servant of ,god in the opening 
pages of revelation1 ,gen4 #ah3be2 and  
when  all is finished1 the redeemed1    
looking over all ,god's dealings with   
man1  exclaim with fervent lips1 8,just 
and true are thy ways1 thou ,king of    
saints40 ,rev4 #ae3c4 ,it is objected   
that we should raise no question        
regarding the justness of the doom to   
which ,god may devote any portion  of   
our race2 because we are not able to    
judge of his ways4 ,of things  with     
which we are imperfectly acquainted1 or 
which are above our  comprehension1 this
 is undoubtedly true2 but respecting our
 relation to  ,god1 the light in which  
he looks upon sin1 and the disposition  
he will  finally make of it1 he says to 
us1 8,come1 let us reason40 ,we are     

never  called upon to form an opinion or
 a decision in regard to things         
respecting which we are incapable of    
judging2 but we are called upon to      
reverence ,god1 as a ,god of love1      
wisdom1 justice1 and mercy4 ,we must1   
therefore1 be capable of judging of his 
character1 his mercy1 his love1  his    
wisdom1 and his justice4 ,are these     
characteristics displayed in his  future
 dealings with the wicked1 according to 
the view generally  promulgated by the  
churches of the present day8 ,the       
question to be  decided is this3 ,is an 
eternity of torture so intense that the 
severest  pain a person can suffer on   
earth is but a faint shadow of it1 any  
just  punishment for any conceivable    
amount of sin committed by the worst of 
men1 during the brief period of our     
mortal life8 ,what is our present  life8
 ,something for which we did not ask2   
something given us without our          
knowledge or consent2 and1 in the       
forcible language of another1 8,can any 

abuse of this unasked-for gift justify  
the recompense of an existence  spent in
 unending agony80    ,between the sins  
committed in this finite life1 and the  
fiery torment of  hell continued through
 numberless millions of ages1 and then  
no nearer  its end than when the first  
groan was uttered1 there is a           
disproportion  so infinite1 that few    
attempt to rest that eternal misery on  
merely the  sins of the present life2   
and they endeavor to vindicate ,god's   
justice  in the matter1 or at least to  
apologize for his course1 by saying that
  the sinner continues to sin1 and that 
is the reason why he continues to       
suffer4 ,the guilt of all the sins done 
in the body is soon expiated in  the    
fiery flame2 but then they must suffer  
for the sins committed after  they left 
this mortal state1 and commenced their  
life of agony in hell4  ,and here they  
are represented as sinning faster than  
the inconceivable  woe of hell can      
punish4 ,it is affirmed of them1 as     

quoted from ,benson in  the previous    
chapter1 that 8they must be perpetually 
swelling their  enormous sums of guilt1 
and still running deeper1 immensely     
deeper1 in  debt to divine and infinite 
justice4 ,hence1 after the longest      
imaginable  period1 they will be so far 
from having discharged their debt that  
they  will find more due than when they 
first began to suffer40    ,in like     
manner ,wm4 ,archer ,butler1 in his     
sermon on ,future ,punishment1  says3-- 
8,the punishments of hell are but the   
perpetual vengeance that  accompanies   
the sins of hell4 ,an eternity of       
wickedness brings with it  an eternity  
of woe4 ,the sinner is to suffer for    
everlasting1 but it is  because the sin 
itself is as everlasting as the         
suffering40    ,do the ,scriptures      
anywhere thus speak8 ,do they not       
affirm1 not once or  twice1 but over and
 over again1 that the punishment of the 
future is for  the sins of the present  
time8 ,it is for the sins in which the  

sinner  dies1 not for what he commits   
after death1 that he is to suffer future
  retribution4 ,eze4 #ah3bf4 ,the works 
for which we are to be brought into     
judgment 7and for no others can we be   
punished7 are the works of this  present
 life4 ,eccl4 #ab3ad4 ,and ,paul        
testifies1 8,for we must all appear     
before the judgment seat of ,christ1    
that every one may receive the  things  
done in his body1 according to that he  
hath done1 whether it be  good or bad40 
#b ,cor4 #e3aj4 ,it is for the sins done
 by human beings in  the body1 in this  
present life1 not for what they will    
commit as lost  spirits in hell1 that   
they are to answer at the judgment seat 
of ,christ1  and for which they are to  
receive a just retribution4 ,and if     
everlasting  misery is thought to be too
 much for this1 we are not at liberty to
  throw in post-mortem sins to balance  
the excessive punishment4 ,if  eternal  
torment cannot be defended as a just    
punishment for the sins of  this present

 life1 it cannot be defended at all4    
,to illustrate3 ,suppose in an earthly  
tribunal the judge should sentence  a   
criminal to a punishment altogether too 
severe for the crime of which  he had   
been guilty1 and then should endeavor to
 justify his course by  saying that he  
gave the sentence because he knew that  
the criminal would  deserve it by the   
sins he would commit after he went to   
jail6 ,how long  would such a judge be  
tolerated8 ,yet this is the very course 
attributed  by learned doctors of       
divinity1 to the ,judge of all the      
earth1 who has  declared that he will do
 right4    ,on the supposition that     
eternal torture is to be inflicted as   
the  penalty for a life of sin in this  
world1 were man asked if ,god's conduct 
in this respect was just1 his own innate
 sense of justice1 not yet  wholly      
obliterated by the fall1 would prompt   
him to a universal and  determined1 ,no6
 ,the framers of different religious    
systems have felt  this1 and seem to    

have searched sharply for some avenue of
 escape from  the fearful wrong of this 
horrid theory4 ,so ,plato had his       
,acherusian  lake from which at least   
some of the wretched sufferers in       
,tartarus1  after a purgative process   
might issue forth again to the upper    
air4  ,augustine following ,plato in his
 notion of an abode of unending pain for
  some1 had also his purgatory from     
whence others might find a road to      
,heaven4 ,rome has only a purgatory1 the
 fires of a finite period1 for the      
millions within her communion4 ,origen  
conceived of a purgatory wider  than    
,plato's1 ,augustine's1 or ,rome's1 from
 which all should at length be  restored
 to the favor of ,god4    ,the churches 
of the ,reformation have generally      
accepted of ,augustine's  hell1 but     
denied his purgatory4 ,in the           
,protestant denominations1  therefore1  
we have this doctrine in its most horrid
 aspects4 ,and it is  no marvel that    
many who have felt compelled by their   

creed to accept it1  have shrunk from   
its advocacy1 and have tacitly1 if not  
openly1  confessed that they could      
heartily wish it were a lie4    ,saurin 
at the close of one of his sermons thus 
speaks3--    8,i sink1 ,i sink1 under   
the awful weight of my subject2 and ,i  
declare1  when ,i see my friends1 my    
relations1 the people of my             
charge1--this  whole congregation1 when 
,i think that ,i1 that you1 that we are 
all  exposed to these torments2 when ,i 
see in the lukewarmness of my           
devosions1 in the langour of my love1 in
 the levity of my resolutions  and      
designs1 the least evidence1 though it  
be only possible or  presumptive1 of my 
future misery1 ,i find in the thought a 
mortal poison1  that diffuseth itself   
through every period of my existence1   
rendering  society tiresome1 nourishment
 insipid1 pleasure disgustful1 and life 
itself a cruel bitter4 ,i cease to      
wonder that the fear of hell hath  made 
some melancholy1 others mad2 that it    

hath disposed some to  expose themselves
 to a living martyrdom1 by fleeing from 
all commerce  with the rest of mankind1 
and others1 to suffer the most terrible1
  violent torments40    ,albert ,barnes1
 the well-known preacher and            
commentator1 speaks on the  same point  
as follows3--    8,i confess when ,i    
look upon a world of sinners and of     
sufferers2 upon  death-beds and         
grave-yards1 upon the world of woe      
filled with hosts to  suffer forever2   
when ,i see my friends1 my parents1 my  
family1 my people1  my fellow-citizens2 
when ,i look upon a whole race all      
involved in this  sin and danger1 and   
when ,i see the great mass of them      
wholly  unconcerned1 and when ,i feel   
that ,god only can save them1 and yet he
  does not do it--,i am struck dumb4 ,it
 is all dark1 dark1 dark to my soul1    
and ,i cannot disguise it40--,sermons1  
pp4 #abd1 #abe4    ,such is the effect  
of the doctrine of eternal misery with  
some1  according to the confession of   

its own advocates4 ,no one can say that 
such effects are either good or         
desirable4 ,and why does it not have    
this  effect upon more8 ,we answer1 it  
is because the lips only mechanically   
assent to what the heart and reason     
either will not try to realize1 or  else
 do not seriously believe4 ,says ,bishop
 ,newton3--    8,imagine a creature1    
nay1 imagine numberless creatures       
produced out of  nothing 444 delivered  
over to torments of endless ages1       
without the  least hope or possibility  
of relaxation or redemption4 ,imagine it
 you  may1 but you can never seriously  
believe it1 nor reconcile it to ,god and
  goodness40--,dissertation1 ,no4 #fj4  
,but the majority are affected by it far
 differently4 ,every better  emotion of 
their nature revolts at the idea1 and   
they will not accept  it4 ,they cannot  
believe that ,god is thus cruel1        
tyrannical1 revengeful1  implacable2 the
 personification1 in short1 of every    
trait of character  which1 when seen in 

men here1 we consider unmistakable marks
 of  debasement and degradation2 and    
believing the ,bible and ,christianity  
to  be identified with such teaching as 
this1 with equal promptness they too    
are rejected and cast away4 ,but here we
 need not enlarge4 ,probably no  one    
will read these lines under whose       
observation some case has not come  of  
persons driven into skepticism1 yes1    
driven and held there1 by the  popular  
doctrine of eternal misery--a doctrine  
which has been well  described by a     
,christian writer1 as 8a theology that  
is confused1  entangled1 imperfect1 and 
gloomy2 a theology which1 while it      
abundantly  breeds infidelity among the 
educated classes1 fails to spread       
through  the body of the population1 and
 but dimly1 or only as a flickering     
candle enlightens the world40--,i4      
,taylor4    ,but how is it with the view
 we have tried to present8 ,quite the   
reverse1  as our own observation proves4
 ,instances have come under our         

immediate  knowledge of persons who1    
when they saw the divine harmony of     
,god's  system of government1 as brought
 to view in his word1 when they saw the 
just and reasonable disposition which   
the ,bible declares that he will  make  
of all those who will persist in        
rebellion against him1--a  disposition  
in which justice and mercy so           
beautifully blend1 have been  able to   
take that ,bible and say for the first  
time in their life they  could believe  
it to be the book of ,god4 ,and         
believing this1 they have  been led to  
turn their feet into its testimonies1   
and strive by  obedience to its plain   
requirements to escape a doom which they
 could  see to be just1 and therefore   
knew to be certain4 ,this has been the  
experience of many4 ,let1 then1 the     
impression no longer exist1 and the     
assertion no more be made1 that these   
views tend to irreligion and            
infidelity4 ,their fruits everywhere    
show just the reverse4    ,can it then  

be wondered at that we should be        
solicitous to disabuse the  minds of the
 people in this respect8 ,shall we not  
have a zeal for the  ,lord1 and be      
untiring in our efforts to wipe off from
 the book and  character of ,god the    
aspersions which are by this doctrine   
cast upon  them8 ,god represents himself
 to his creatures by the endearing name 
of  ,love2 he declares that he is very  
pitiful and of tender mercy1            
long-suffering and slow to anger1 not   
hasty to execute sentence against  an   
evil work1 not gratified in any manner  
by the death of the wicked1  and not    
willing that any should perish2 he      
declares that he delighteth  in mercy1  
that he will not contend forever1       
neither be always wroth4 ,and  can it be
 that while thus representing himself to
 the inhabitants of  earth1 he was      
kindling fiery torture on multitudes of 
wretched beings in  the dreary regions  
of hell1 feeding their flame with his   
incensed fury1  preserving and          

tormenting them in infinite indignation1
 exerting all his  divine attributes to 
make them as wretched as the capacity of
 their  nature would admit1 and         
maintaining a fixed purpose to do this  
through  the endless ages of eternity6  
,if not1 8what a portentous error must  
it  be60 ,how fearfully is his character
 misrepresented6 ,what a bold and       
audacious libel is uttered against his  
holy name6    ,the root and trunk of all
 this1 is the 8taken-for-granted0       
position that  the soul is immortal4    
,but search through your ,bible and see 
if you find  it so4 ,see if you will not
 rather be prepared to exclaim with the 
eminent commentator1 ,olshausen1 that   
8the doctrine of the #8immortality  of  
the soul1' and the name1 are alike      
unknown to the entire ,bible40          
7,comment on #a ,cor4 #ae3ai1 #bj47 ,see
 if you can find the death that never   
dies1 and never-dying soul4 ,if not1 we 
ask you to reject the idea at  once as a
 most dangerous and destructive error4  

,men are thus rejecting  it4 ,the leaven
 is working in the public mind4 ,men are
 growing suspicious  of the truth of a  
declaration1 first uttered by a not     
over-truthful  character in ,eden1      
perpetuated thence through heathenism1  
and at last  through the medium of the  
mother of harlots1 disseminated through 
all  the veins and channels of          
,orthodoxy4 ,but truth will work its way
 up1  however deeply the rubbish may    
have been heaped upon it2 and before the
  bright rising of its light1 all       
antiquated superstitions and            
traditionary dogmas1 will lie exposed in
 their native deformity4                
,,chapter ,,xxxiv4                      
,,the ,,claims ,,of ,,philosophy4       
,after the ,bible1 what8 ,when once the 
word of ,god pronounces upon a          
question1 what further evidence is      
needed to sustain the position1 or  what
 evidence is strong enough to break its 
decision8 ,what can human  reason1      
science1 and philosophy1 do for a theory

 upon which the  ,scriptures have       
written 8,ichabod08    ,we have1 in     
previous chapters1 examined the teaching
 of the ,bible on the  whole subject of 
man's creation1 nature1 death1          
intermediate state1 and  final doom4 ,we
 have found that man was not created    
absolutely mortal or  immortal1 but     
relatively both3 immortality was within 
his reach1 and  mortality lay as a      
danger in his path4 ,he sinned and      
became absolutely  mortal4 ,then death  
becomes an unconscious sleep in the     
grave1 and his  destiny beyond the tomb1
 if he does not secure through ,christ1 
eternal  life1 is an utter loss of      
existence4 ,but there are some who think
 that  reason1 science1 and philosophy1 
are sufficient to disprove these        
conclusions2 or1 at least1 that they are
 so strong that the ,bible record  must 
be made to harmonize with the claims    
drawn from these sources4 ,but  they    
forget that much that we call reason is 
in the sight of ,god  8foolishness10    

that there is a philosophy which the    
,bible pronounces  8vain10 and some     
kinds of science which it says are      
8falsely so called40    ,we are willing 
to grant philosophy the privilege of    
trying to  substantiate its claims4 ,it 
may boast like ,goliah1 but it will be  
found  weaker than ,belshazzar before   
the handwriting on the wall4    ,the    
soul immortal4 ,it is claimed that the  
soul is immaterial1 and  cannot         
therefore be destroyed1 and hence must  
be immortal4 ,luther ,lee  says3--      
8,if ,god himself has made the soul     
immaterial1 he cannot destroy it by     
bringing material agents to act upon    
it40    ,this claim is good if whatever 
is indestructible is immortal4 ,but this
  is a manifest error4 ,the elements of 
the human body are indestructible1  but 
the body is not therefore immortal4 ,it 
is subject to change1 death1  and decay4
 ,but if it is claimed that the soul1   
being immaterial1 is  without elements1 
then perhaps it might follow that it is 

indestructible2 for that which is       
nothing can never be made less than     
nothing4    ,but if the soul of man1    
being immaterial1 is thus proved to be  
immortal1  what shall we say of the     
souls of the lower orders of animals8   
for they  manifest the phenomena of mind
 as well as men4 ,they remember1 fear1  
imagine1 compare1 manifest gratitude1   
anger1 sorrow1 desire1 c4 ,bishop       
,warburton says3--    8,i think it may  
be strictly demonstrated that man has an
 immaterial  soul2 but then1 the same   
arguments which prove that1 prove1      
likewise1 that the souls of all living  
animals are immaterial40    ,whoever1   
therefore1 affirms the immortality of   
man from the  immateriality of his soul1
 is bound to affirm the same1 not only  
of the  nobler animals1 but also of all 
the lower orders of the brute creation4 
,here1 believers in natural immortality 
are crushed beneath the weight of  their
 own arguments4 ,if it be said that ,god
 can1 if he choose1 blot from  existence

 the immaterial soul of the beetle and  
the titmouse1 we reply1  so can he that 
of man2 and then its immortality is at  
an end1 and the  whole argument is      
abandoned4    8,matter cannot think40   
,this is the fundamental proposition on 
which  the airy phantom of the          
immortality of the soul relies for its  
support4  ,since man does think1 and    
matter cannot think1 the mind or soul   
must be  immaterial and immortal4 ,it is
 one thing to make such an assertion2 it
  is quite another thing to prove it2   
and the proof lies not within the  power
 of man4 ,that mind1 like electricity1  
may be a property of matter1  or result 
from material causes1 ,sidney ,smith1 in
 his ,principles of  ,phrenology1 #ahch1
 very clearly states as follows3--      
8,the existence of matter must be       
conceded1 in an argument which has for  
its object the proof that there is      
something besides2 and when that is     
admitted1 the proof rests with the      
skeptic1 who conceives that the         

intervention of some other principle is 
necessary to account for the  phenomena 
presented to our experience4 ,the hidden
 qualities of this  substance must be   
detected1 and its whole attributes      
known1 before we  can be warranted in   
assuming the existence of something else
 as  necessary to the production of what
 is presented to our consciousness4     
,and when such a principle as that of   
galvanism or electricity1  confessedly a
 property of matter1 can be present in  
or absent from a  body1 attract1 repel1 
and move1 without adding to or          
subtracting from  the weight1 heat1     
size1 color1 or any other quality of a  
corpuscle1 it  will require some better 
species of logic than any hitherto      
presented to  establish the             
impossibility of mind being a certain   
form1 quality1 or  accessory of matter1 
inherent in and never separated from it4
 ,we do not  argue thus because we are  
confident that there exists nothing but 
matter2 for1 in truth our feeling is    

that the question is involved in  too   
much mystery to entitle us to speak with
 the boldness of settled  conviction on 
either side4 ,but we assume this        
position1 because we think  the burden  
of proof falls on the spiritualists1 and
 that they have not  established the    
necessity of inferring the existence of 
another entity  besides matter to       
account for all the phenomena of mind1  
by having  failed to exhaust all the    
possible qualities or probable          
capacities of  that substance which they
 labor so assiduously to degrade and    
despise4    8,but while they have       
altogether failed to establish this     
necessity1  whereon depends their entire
 proposition1 they have recourse to the 
usual expedients of unsuccessful        
logicians1 by exciting the ignorant     
prejudices of bigotry and intolerance1  
against all that is dignified  with the 
name of dispassionate philosophy4       
8,the truth is1 it is time that all this
 fudge and cant about the  doctrine of  

materialism1 which affects the theory of
 immortality in no  shape whatever--as  
the ,god who appointed the end could as 
easily ordain  that the means might be  
either through the medium of matter or  
spirit--should be fairly put down by men
 of common sense and  metaphysical      
discrimination40    ,on the same point1 
,mr4 ,w4 ,g4 ,moncrieff says3--         
8,often do we hear the words1 #8,matter 
cannot think1' and the trumpet of       
orthodoxy summons us to attend4    8,in 
our simplicity we have been led to      
reason thus3 ,matter cannot  think--,god
 made man of the dust of the            
ground--then of course man cannot       
think6 ,he may grow like a palm tree1   
but can reason no more than it4 ,now    
this argumentation seems really valid1  
and yet every human being in his  senses
 laughs it to scorn4 ,i do think1 is the
 protest of each child of  humanity4    
,then if you do1 we respond1 in your    
case1 matter must perform  the function 
of reflection and kindred operations4   

,more than living  organization you are 
not1 and if you declare living1         
organized matter  incapable of thought1 
we are bound to infer that you have no  
thought at  all4 ,accepting your        
premises1 we must hand you the          
conclusion4 ,the logic  is good1 but we 
are generous enough to allow that we    
cannot subscribe to  it4 ,it has often  
occurred to us as a fair procedure1 just
 for the sake  of bringing orthodoxy to 
a stand1 to assert that spirit cannot   
think2 of  course1 we are only referring
 to created beings1 on this occasion4   
,we  have often tried to understand the 
popular idea of a spirit2 and we must   
confess that it defies our apprehension4
 ,it is something1 nothing2 a           
substance1 an essence2 everything by    
turns1 and nothing long4 ,to believe    
that such a production could evolve     
thought1 is an inordinate demand on     
human credulity4 ,how the expedient was 
resorted to we cannot tell3 was  it     
because thought is invisible1 that this 

invisible parent was sought  for it8    
,then why not trace heat beyond the     
fire1 perfume beyond the  rose1         
attraction beyond the sun1 and vitality 
beyond the branchy oak8 ,of  all insane 
fancies1 this popular idea of the human 
spirit is the most  complete2 we have no
 wish to give offense1 but the truth    
must be  spoken40    ,we arraign this   
theory also before the majesty of the   
brute creation4  ,what about the        
immaterial minds of the lower animals8  
,does matter think  in their cases8 or  
have they also immortal souls8 ,dogs1   
horses1 monkeys1  elephants1 c41 have   
been taught to perform different acts1  
imitate  various movements1 and even to 
dance the same tune over and over again1
  to accompanying strains of music3 acts
 which involve the exercise of  memory1 
will1 reason1 and judgment4    ,the     
exercise of high mental powers is shown 
in the intelligence and  sagacity of the
 horse and elephant1 in the manifold    
cunning of the fox1  in the beaver and  

bee1 which construct their houses with  
such mechanical  ingenuity1 in the mules
 of the ,andes1 which thread with so    
sure a foot  the gloomy gorges and      
craggy heights of the mountains1 and in 
the dogs  of ,st4 ,bernard1 as they     
rescue benighted and half-frozen        
travelers in  the passes of the ,alps4  
,hogg1 the ,ettrick ,shepherd1 speaking 
of the  sagacity of one of his dogs1    
says3--    8,he had never turned sheep  
in his life2 but as soon as he          
discovered  that it was his duty to do  
so1 and that it obliged me1 ,i can never
  forget with what anxiety and eagerness
 he learned his different  evolutions2  
he would try every way1 deliberately1   
till he found out what  ,i wanted him to
 do2 and when once ,i made him          
understand a direction1  he never       
mistook or forgot it4 ,well as ,i knew  
him1 he often astonished  me1 for when  
hard pressed1 in accomplishing the task 
which was set him1  he had expedients of
 the moment that bespoke a great share  

of the  reasoning faculty40    ,john    
,locke1 the distinguished writer on     
metaphysical questions1 says3--         
8,birds' learning of tunes1 and the     
endeavors one may observe in them to    
hit the notes right1 put it past doubt  
with me that they have  perception1 and 
retain ideas in their memories1 and use 
them for  patterns4444 ,it seems as     
evident to me that they brutes do reason
 as  that they have sense40             
,pritchard1 ,on the ,vital ,principle1  
says3--    8,sensation is an attribute  
of the mind1 and the possession of mind 
certainly extends as far as its         
phenomena4 ,whatever beings have        
conscious feeling1 have1 unless the     
preceding arguments amount to  nothing1 
souls1 or immaterial minds1 distinct    
from the substance of  which they appear
 to us to be composed4 ,if all animals  
feel1 all  animals have souls40    ,h4  
,h4 ,dobney1 ,future ,punishment1 p4    
#aja1 says3--    8,while consciousness1 
reason1 and the sense of right and      

wrong1 are  among the highest attributes
 of man1 these in a degree are allowed  
to be  possessed by some at least of the
 brute creation4 ,dr4 ,brown1 according 
to his biographer1 ,dr4 ,welsh1         
#8believed that many of the lower       
animals  have the sense of right and    
wrong2 and that the metaphysical        
argument  which proves the immortality  
of man1 extends with equal force to the 
other orders of earthly existence4'0    
,similar views are attributed to        
,coleridge and ,cudworth4    ,dalton1 in
 his treatise on ,human ,physiology1 p4 
#dbh1 says3--    8,the possession of    
this kind of intelligence and reasoning 
power1 is not  confined to the human    
species4 ,we have already seen that     
there are many  instinctive actions in  
man as well as in animals4 ,it is no    
less true  that1 in the higher animals1 
there is often the same exercise of     
reasoning power as in man4 ,the degree  
of this power is much less in  them than
 in him1 but its nature is the same4    

,whenever1 in an animal1  we see any    
action performed1 with the evident      
intention of accomplishing  a particular
 object1 such an act is plainly the     
result of reasoning  power1 not         
essentially different from our own4     
8,the establishment of sentinels by     
gregarious animals to warn the herd  of 
the approach of danger2 the recollection
 of punishment inflicted1 for  a        
particular action1 and the subsequent   
avoidance or concealment of that        
action2 the teachability of many        
animals1 and their capacity of forming  
new habits1 or improving the old ones1  
are instances of the same kind of       
intellectual power1 and are quite       
different from instinct1 strictly       
speaking4 ,it is this faculty which     
especially predominates over the  other 
in the higher classes of animals1 and   
which finally attains its  maximum of   
development in the human species40      
,with these testimonies from such       
eminent witnesses1 we leave the friends 

of the rational argument inextricably   
mixed up with the brute creation4  ,the 
legitimate result of their theory is to 
confer immortality upon all  orders of  
animated existence4 ,we are sometimes   
accused of degrading man  to the level  
of the brute4 ,but if our friends of the
 other side elevate  all brutes up to   
the level of man1 how does that         
practically differ from  what they      
accuse us of doing8 ,the result is the  
same4 ,if all come at  last upon the    
same level1 it matters not whether      
brutes come up or man  goes down4       
,but our view is not open to this       
objection4 ,while we deny that          
immortality is proved for either man or 
beast by any vital or mental  powers    
which they may exhibit1 our theory finds
 a superior position for  man in his    
more refined mental and physical        
organization1 whereby he  becomes       
possessed of a higher mental and moral  
nature1 and is the proper  recipient of 
the hope of immortality4    ,another    

fact on which it is supposed that an    
argument for immortality  can be founded
 is1    ,the capacities of the soul4    
,the mind of man1 it is argued1 by its  
wonderful achievements1 and its lofty   
aspirations1 shows itself capable  of   
some higher and better state of being   
than we at present enjoy4 ,and  from    
this the conclusion is easy 7if people  
will not stop to scan very  critically  
the connection7 that such a state of    
being inevitably awaits  mankind1 in    
which they are destined to live forever4
    ,but this argument1 which1 stripped 
of its disguise1 is simply an           
egotistical assertion1 ,i am fit to be a
 god1 and therefore ,i am a god1  will  
be found to collapse under very slight  
pressure4 ,mr4 ,j4 ,panton ,ham         
describes it in fitting terms1 when he  
speaks of it as follows3--    8,because 
a man has skill and ability1 is he      
therefore immortal8 ,we1 in  our        
ignorance and imperfection1 would exalt 
the intellectual above the  moral4 ,the 

former has greater attractions for      
imperfect man than the  latter4 ,had we 
the peopling of paradise1 we should fill
 it with the  world's heroes in         
literature1 science1 and the arts4 ,the 
skillful are  the world's saints1 and   
the proper candidates for ,heaven's     
#8many  mansions4' ,this argument1      
dispassionately considered apart from   
the  imposing parade of human           
achievements1 is just this3 ,man is     
clever1  therefore he is immortal4 ,here
 is neither logic nor religion4 ,the    
cleverness of man is surely no title to 
immortality1 much less is it the  proof 
of its possession4 ,it is a silly logic 
which asserts human  immortality from   
such strange premises as balloons and   
pyramids1  electro-telegraphs and       
railways40    ,but all men cannot       
engineer the construction of a pyramid1 
nor construct  a balloon1 nor build an  
engine1 much less accomplish the greater
 feat  involved in their first          
invention4 ,all men are not learned and 

skillful1  and of such eminent          
capabilities4 ,is it not1 in fact1      
almost an  infinitely small proportion  
of the human race that has manifested   
those  great powers on which this       
argument is based6 ,and can the         
capacities of  a few leading minds      
determine the destiny of the great mass 
of men who  possess no such powers8     
,and if an argument may be based on the 
capacities of some1 may not an  equal   
and opposite argument be based on the   
incapacity of others8 and in  this case 
on which side would the weight of       
evidence lie8 ,and as there  is almost  
every conceivable gradation of          
intelligence1 who will tell us          
whereabouts in this scale the infinite  
endowment of immortality is first       
perceptible8 ,looking at the human race1
 and the races immediately below1  we   
behold a point where they seem to blend 
indistinguishably into each  other4     
,will an utter lack of capacity be      
affirmed of the higher orders  of the   

brute creation8 ,and descending in the  
scale1 where shall we stop8  ,where is  
the transition from immortality to      
mortality8    ,we have given1 in the    
preceding portion of this chapter1      
extracts from  eminent authors showing  
that brutes reason1 that they exercise1 
to a  degree1 all the powers of the     
human mind1 that they have a sense1 to  
some extent1 of right and wrong1 and    
give evidence1 of the same nature  as   
man is able to give in reference to     
himself1 that they possess just  as     
immaterial a soul as he4 ,and have we   
not all seen horses and dogs  that gave 
evidence of possessing more good sense  
than some men8 ,and in  this graduated  
scale of animated existence1 where is   
the dividing line  between the mortal   
and the immortal8 ,will some one locate 
it8 ,what  degree of mental capacity is 
necessary to constitute an evidence of  
immortality8 ,and here we leave this    
argument4 ,it demands no further  notice
 till its friends who base immortality  

on mental capacity will  determine which
 class of their less fortunate brothers 
is so low as to  be beyond its reach4   
,universal belief and inborn desire4    
,men have universally believed in  the  
immortality of the soul1 it is claimed1 
and all men desire it2  therefore1 all  
men have it4 ,strange conclusion from   
strange premises4 ,as  to the first part
 of this argument1 the universal belief1
 that appears  not to be true1 in fact4 
,on this1 a glance at a quotation or two
 must  suffice4 ,whately 7,essay #a on a
 ,future ,state7 says3--    8,we find   
,socrates and his disciples1 represented
 by ,plato1 as fully  admitting in their
 discussions of the subject1 that #8men 
in general were  highly incredulous as  
to the soul's future existence4' ,the   
,epicurean  school openly contended     
against it4 ,aristotle passes it by as  
not worth  considering1 and takes for   
granted the contrary supposition1 as not
  needing proof40    ,leland1 on the    
,advantages of ,revelation1 says3--     

,when ,cicero 8sets himself to prove the
 immortality of the soul1 he  represents
 the contrary as the prevailing         
opinion10 there being 8crowds  of       
opponents1 not the ,epicureans only2    
but1 which he could not account  for1   
those that were the most learned        
persons1 had that doctrine in           
contempt40    ,touching the other       
portion of the argument1 the universal  
and inborn  desire1 those who make use  
of it1 to make it of any avail1 are     
bound to  supply and prove the          
suppressed premise1 which is that all   
men have what  they desire4 ,the        
syllogism would then stand thus3 #a4    
,all men have what  they desire4 #b4    
,all men desire immortality4            
,conclusion4 ,therefore1 all  men are   
immortal4 ,this is a fair statement of  
the question2 but are any  presumptuous 
enough to take the ground that all men  
have what they  desire8 ,is it true1 in 
fact8 ,do not our every-day's           
observations give it  the unqualified   

lie8 ,men desire riches1 but do all     
possess them8 they  desire health1 but  
do all have it8 they desire happiness   
here1 but what  an infinitely small     
portion of the race are really happy4   
,to try to get  over the matter by      
saying that these desires that men have 
may be  gratified by their taking a     
right course1 is an abandonment of the  
whole  argument2 for thus much we       
readily grant concerning immortality3   
all men  may gratify their desires here 
by taking a right course2 immortality   
also is suspended upon conditions1 and  
those only will have it in whom  those  
conditions are found to be scrupulously 
complied with4    ,but there is another 
fatal flaw in this argument in another  
respect2 for  it is not immortality in  
the abstract that is the object of this 
great  desire among men1 but happiness4 
,and the very persons who contend for   
immortality because men desire it1 hold 
that a great portion of the race  will  
be forever miserable4 ,but this is not  

what men desire2 and not  being what    
they desire1 it follows that all will   
not obtain what they  desire1 and hence 
the argument built on desire is good for
 nothing on  their own showing4 ,it     
simply proves universal salvation1 or   
that men  will be forever happy because 
all men desire it1 or it proves nothing4
    ,the analogies of nature4 ,the day  
shuts down in darkness1 but is not      
forever lost2 the morn returns again1   
and the bright sun comes forth          
rejoicing as a strong man to run a race4
 ,nature is bound1 cold and  lifeless1  
in the icy chains of winter2 but it is  
not lost in absolute  death4 ,anon the  
spring approaches1 and at its animating 
voice and warm  breath1 the pulse of    
life beats again through all her works2 
her cold  cheek kindles with the glow of
 fresh vitality2 and she comes forth    
adorned with new beauty1 waking new     
songs of praise in every grove4 ,the    
chrysalis1 too1 that lay apparently a   
dead worm1 motionless and dry1  soon    

wakes up to a higher life1 and comes    
forth gloriously arrayed1 like  a       
8living blossom of the air10 sipping    
nectar from the choicest sweets  of     
earth1 and nestling in the bosom of its 
fairest flowers4 ,and so1 too1  it is   
claimed of man1 8that when the body     
shall drop as a withered  calyx1 the    
soul shall go forth like a winged       
seed40--,horticultural  ,address1 by ,e4
 ,h4 ,chapin4    ,let us take care that 
here our judgments are not led captive  
by the  fascinations of poetry1 or the  
rhetorical beauties of which this       
argument is so eminently susceptible4   
,among the many instances of  nature1 we
 find only a few that furnish the       
analogies here presented4  ,the         
chrysalis1 so often referred to1 after  
it has spent its brief day as  a living 
butterfly1 perishes and is heard of no  
more forever4 ,so with  all the higher  
order of brutes3 they fall in death and 
make no more  their appearance upon our 
path4 ,the most1 then1 that can be drawn

 from  this argument1 is a faint        
foreshadowing1 perhaps1 of a future     
life4 ,but  here1 let it be understood1 
there is no issue4 ,we all agree that   
the  race shall be called again to life4
 8,as in ,adam all die1 so in ,christ   
shall all be made alive40 #a ,cor4      
#ae3bb4 ,but the point at issue is1 ,are
  our souls immortal1 and must this life
 be1 to all our race1 necessarily       
eternal8 ,to prove that man will live   
again is one thing2 to prove that  that 
life will be eternal1 is quite another4 
,the anomalies of the present state4    
,how often do we here see the  wicked   
spreading himself like a green bay tree1
 having more than heart  could wish1    
while the righteous grope their way     
along1 in trouble and  want4 ,the wicked
 are exalted1 and the good are          
oppressed4 ,this does not  look like the
 arrangement of a ,god who is the patron
 of virtue and the  enemy of vice4 ,it  
is therefore argued that there will be  
another state  in which all these wrongs

 shall be righted1 virtue rewarded1 and 
wickedness punished4 ,yes1 we reply1    
there will4 ,but1 certainly1 a space  of
 time infinitely short of eternity would
 suffice to correct all the  anomalies  
of this brief life1 which so puzzle men 
here4 ,this argument1  like the former1 
may be a fair inference for a future    
state2 it may  portend to the ungodly a 
scene of retribution1 but can prove     
nothing as  to its duration4            
,immortality assumed4 ,we are told that 
the ,bible assumes the  immortality of  
the soul as a truth so evident that it  
is not necessary  to expressly affirm   
it4 ,this is why the doctrine has come  
to be so  generally received against so 
explicit evidence against it4 ,it has   
been  taken for granted6 ,says ,bishop  
,tillotson3--    8,the immortality of   
the soul is rather supposed1 or taken   
for granted1  than expressly revealed in
 the ,bible40    8,it is taken for      
granted0 that immortality is an         
essential attribute of  the soul1 and   

that therefore for the ,bible to affirm 
it would be mere  tautology4 ,but we    
reply1 ,is not immortality an essential 
attribute also  of ,jehovah8 ,yet the   
,bible has been tautological enough to  
plainly state  this fact4 ,and it would 
seem that it might have carried its     
8tautology0  a little further1 and told 
us as much1 at least once1 about the    
soul1  if that too is immortal2 for     
surely its immortality cannot be more   
essential than that of ,jehovah4        
,annihilation impossible4 ,nature       
everywhere revolts1 we are told1        
against our doctrine of annihilation1   
and everywhere proves it false2  for    
nothing ever has been1 nor ever can be1 
annihilated4 ,to which we  reply1 ,very 
true2 and here we would correct the     
impression which some  seem to          
entertain1 that we believe in any such  
annihilation of the  wicked2 or the     
annihilation of anything as matter4 ,in 
reference to the  wicked1 we simply     
affirm that they will be annihilated as 

living beings1  the matter of which they
 are composed passing into other forms4 
,the  second definition of annihilate1  
according to ,webster1 is1 8,to destroy 
the form or the peculiar distinctive    
properties1 so that the specific  thing 
no longer exists2 as1 to annihilate a   
forest by cutting and  carrying away the
 trees1 though the timber may still     
exist2 to  annihilate a house by        
demolishing the structure40 ,just so of 
the  wicked3 as conscious intelligent   
beings they are annihilated1 being      
resolved into their original elements4  
,evil tendency4 ,why promulgate the     
doctrine of the destruction of the      
wicked1 it is asked1 even if it be true8
 ,will not evil rather than good  result
 from it8 ,some1 honestly no doubt1     
deprecate any agitation of this         
question2 and we have even heard some1  
impelled either by their fears or  their
 prejudices1 go so far as to declare    
that 8it will make more  infidels than  
,tom ,paine's ,age of ,reason10 and that

 8no conversions to  ,god will ever     
follow in the track of its blighting and
 soul-destroying  influence40    ,it    
might be necessary first to inquire what
 idea these persons have of  infidelity4
 ,perhaps they apply that term to       
everything that is not in  agreement    
with their own views4 ,and if this is   
the standard by which  they judge of    
this matter1 their assertion may        
possibly be in part  correct2 for       
converts to this doctrine are           
multiplying at a rapid rate4  ,but      
giving to infidelity its legitimate     
definition1 we call upon all  those who 
claim that this doctrine makes infidels1
 to give some proof of  their assertion 
before they again repeat it4 ,this      
matter can be easily  tested4 ,the      
friends and advocates of this doctrine  
are neither few nor  obscure4 ,men from 
all the walks of life1 public and       
private1 are daily  swelling the ranks2 
and if this doctrine makes infidels1 the
 infidels of  our day should be found   

among those who receive it4 ,but do we  
find them  there8 ,if one solitary      
individual can be found who repudiates  
the  ,scriptures as the revealed will of
 ,god1 because he has been made to      
believe that they do not teach eternal  
misery for the lost1 we would be  glad  
to see him1 or even to learn of him4    
,this is not what causes  infidelity1 it
 is what cures it4 ,what do we find in  
the ranks of the  friends of this       
doctrine8 ,not the criminal and vicious 
classes1 not  those who have thrown off 
all restraint1 not rejecters of divine  
revelation2 but we find those who were  
formerly skeptics rescued from  their   
skepticism1 and infidels recovered from 
their infidelity4 ,we find  multitudes  
who can now rest down with sweet        
assurance on the word of  ,god1 the     
perplexities with which they had been   
troubled respecting ,god's  dealings    
with his creatures all cleared from the 
mind1 and whose  feelings may be well   
expressed in the following language from

 ,henry  ,constable1 ,a4 ,m43--    8,for
 myself1 ,i cannot express my sense of  
the value ,i place on the view  ,i now  
seek to impress on others4 ,it has for  
me thrown a light on ,god's  character1 
and ,god's word1 and the future of his  
world1 which ,i once  thought ,i should 
never have seen on this side of the     
grave4 ,it has not  removed the         
wholesome and necessary terrors of the  
,lord from the mind1  but it has clothed
 ,god with a loveliness which makes him1
 and the  eternal ,son who represents   
him to man1 incalculably more           
attractive4 ,i  am no longer looking for
 shifts to excuse his conduct in my own 
eyes and  those of others1 and forced to
 feel that here at least ,i could never 
find one to answer my object4 ,i can    
look at all he has done1 and all he     
tells me he will hereafter do1 and1     
scanning it closely1 and examining  it  
even where it has most of awe and       
severity1 exclaim with all my heart  and
 with all my understanding--#8,just and 

true are thy ways1 thou ,king of        
saints4'0    ,these are among its       
general good effects4 ,but there exists 
a special  reason at the present time   
why men should be made acquainted with  
the  true teachings of the ,bible on    
this question4 ,it is the only antidote 
against modern spiritualism1 that       
master-piece of ,satanic cunning and    
deception1 and the climax of his        
corrupting work in the earth4 ,in what  
horrid blasphemies has this delusion    
arrayed itself6 ,to what corruption     
does it lead its votaries6 ,how utterly 
it debauches the moral natures of  all  
those who suffer themselves to receive  
its polluting touch6 ,and               
notwithstanding it carries in its train 
all these terrible evils1 how  rapidly  
is it spreading through the land1 and at
 what a fearful rate is  it swelling the
 catalogue of its victims6    ,why is   
this8 ,it is because the way has long   
and thoroughly been prepared  for it in 
the doctrine of the conscious state of  

the dead1 and the  immortality of the   
soul4 ,this is its foundation1 its life 
and spirit4  ,take away this1 and it is 
robbed of its vitality4 ,for if it be   
true1 as  the ,bible declares1 that when
 a man goes into the grave1 his thoughts
  perish1 his love and hatred and envy  
are no longer exercised1 and he  knows  
not anything1 then whatever spirit comes
 to us from the unseen  world1          
professing to be the spirit of a dead   
man1 it comes with a lie in  its mouth1 
and thus shows itself to be of the      
synagogue of ,satan4 ,this  is the      
,ithuriel spear that transforms this    
lying system1 which at its  best showing
 is as low and ugly as the blotchiest   
toad that ever lived1  into the real    
devil that it is4 ,then let this truth  
be spread abroad on  all the wings of   
the wind1 that in the hands of the      
people may be placed  some safeguard    
against this ghastly embodiment of      
falsehood1 pollution1  and death4       
,with the truth clearly stated as to how

 ,god will deal with the sinner  and    
finally dispose of sin1 we can appeal   
with confidence to the calm  reason and 
the better nature of every child of     
,adam4 ,we can second the  tender       
entreaty which ,god extends to every    
wayward soul1 8,turn ye1 turn  ye1 for  
why will ye die80 8,as ,i live1 saith   
the ,lord ,god1 ,i have no  pleasure in 
the death of the wicked1 but that he    
turn from his way and  live40 ,life and 
death are set before you4 ,the ,saviour 
bids you look unto  him and live4 ,mercy
 entreats you to destroy not yourself4  
,the spirit and  the bride bid you come 
and partake of the water of life freely4
    ,you can no longer take refuge from 
an awakened conscience under the idea   
that the threatenings of the ,lord are  
not understood1 and may not  therefore  
be so terrific as supposed4 ,the        
sinner's doom is unmistakably  declared2
 and in the justness of that sentence1  
however slightly you may  now realize   
the heinousness and just desert of sin1 

your own reason can  but heartily       
concur4 ,will you then plunge headlong  
to ruin8 or will you  turn and accept   
the immense gratuity of eternal life8   
,of course you do  not mean to perish4  
,we accuse you not of this4 ,the shining
 form of  ,hope is dancing on before you
 in the path of life--hope that ere it  
is  too late1 ere the silver cord be    
loosed or ever the golden bowl be       
broken1 you will make sure a treasure   
and inheritance in ,heaven4    ,we would
 impress upon your mind that this hope  
may deceive you4 ,ere  you reach the    
delusive phantom1 the earth may suddenly
 open beneath your  feet1 and ,hades    
receive you to its fixed embrace4 ,ere  
you overtake the  beckoning form1 ere   
the good intention be carried out1 ere  
you grasp the  prize now held only by   
the uncertain tenure of good resolve1   
the glory  of the coming ,judge1        
descending through the parting and      
dissolving  heavens1 may suddenly burst 
upon your unprepared soul4 ,yes6 the    

great  voice from the temple of ,heaven1
 crying1 8,it is finished60 may suddenly
  arrest you in the midst of your       
delaying and dallying career6 ,the      
heavenly court of mercy may cease its   
sitting1 ere you have made a  friend of 
the great ,advocate who alone can plead 
your cause6    8,procrastination is the 
thief of time40 ,it may be the thief of 
your  eternal bliss4 ,its every moment  
is high-handed and insane presumption4  
,its path is a path of unseen and       
innumerable dangers4 ,you have no lease 
of your life4 ,the present state is one 
of exposure and peril4 ,the shafts  of  
death are flying thickly about you4     
,time is short and its sands are        
swiftly falling4 ,the bliss of ,heaven1 
or the blackness of darkness  forever1  
will soon be yours4 ,with the saved or  
lost you must soon take  your position4 
,there is no intermediate ground4       
,choose1 then1 we beseech  you1 the     
enduring portion4 ,choose for eternity1 
choose wisely1 choose  now4 ,and may it 

be ours to join the great song of       
salvation at last1  ascribing blessing1 
and honor1 and glory1 and power1 unto   
,him who  sitteth upon the throne1 and  
unto the ,lamb who poured out his soul  
an  offering for sin1 that whosoever    
would believe on him might not perish   
but have everlasting life4              
,worthy the ,lamb once slain6 ,so shall 
at last               ,all beings sing  
in ,heaven and earth and sea1           
,the direful reign of sin forever past1 
,before them1 bliss whose end shall     
never be4               ,worthy the     
,lamb6 his life has saved from death1   
,through him alone the immortal boon is 
given1             ,so shall each       
bounding pulse1 each joyful breath1     
,ascribe to him the bliss and power of  
,heaven4               ,welcome1        
life-giving hour1 expected long6        
,dawn on these regions peopled with the 
dead4             ,our hearts leap      
forward to begin the song               
,of a glad universe whence sin has fled4

    ,illustration                       
,,appendix4                 ,,morality  
,,of ,,the ,,doctrine ,,of ,a ,,future  
,,life4      ,the following is from     
8,the ,doctrine of a ,future ,life10 by 
,w4 ,r4 ,alger4  ,he here discusses the 
8morality of the doctrine of a future   
life0 on the  strong hypothesis that    
there is to be no existence hereafter1  
and  utterly disproves the conclusions  
which some would make the inevitable    
consequence of such a doctrine4 ,the    
same objections are urged against  the  
view we entertain that after the        
,judgment the sinner is to endure a     
punishment which reaches its climax in  
the loss of existence4 ,with a          
hundred-fold more force the reasoning of
 ,mr4 ,alger lies against these         
objections when urged in opposition to  
our view4 ,we have in this life  the    
great incentive to goodness and virtue1 
that is involved in the hope  of        
immortality1 seconded by the wonderful  
intervention of ,christ in our  behalf1 

which is calculated to arouse all the   
nobler sentiments of our  being4 ,if    
this will not win men from sin to a holy
 life1 they would not  be driven to it  
by threats of eternal torture4 ,mr4     
,alger says3--    8,the morality of the 
doctrine of a future life having thus   
been defended  from the attacks of those
 who have sought to destroy it in the   
fancied  interests either of the        
enjoyments of the earth1 or of the      
purity of  virtue and religion1 it now  
remains to free it from the still more  
fatal  supports which false or          
superficial religionists have sought to 
give it  by wrenching out of it meanings
 it never held1 by various perverse     
abuses of it1 by monstrous exaggerations
 of its moral importance to the         
present4 ,we have seen that the         
supposition of another life1 correctly  
interpreted1 lays no new duty upon man1 
takes away from him no old duty  or     
privilege1 but simply gives to the      
previously-existing facts of the  case  

the intensifying glory and strength of  
fresh light1 motive1 and  consolation4  
,but many public teachers1 not content  
to treat the subject  with this sobriety
 of reason1 instead of presenting the   
careful  conclusions of a conscientious 
analysis1 have sought to strengthen     
their  argument to the feelings by help 
of prodigious assumptions1 assumptions  
hastily adopted1 highly colored1 and    
authoritatively urged4 ,upon the        
hypothesis that annihilation is the fate
 of man1 they are not satisfied  merely 
to take away from the present all the   
additional light1  incentive1 and       
comfort1 imparted by the faith in a     
future existence1 but  they arbitrarily 
remove all the alleviations and glories 
intrinsically  belonging to the scene1  
and paint it in the most horrible hues1 
and set  it in a frame of midnight4     
,thus1 instead of calmly seeking to     
elicit and  recommend truth1 they       
strive1 by terrifying the fancy and     
shocking the  prejudices1 to make people

 accept their dogma because frightened  
at the  seeming consequences of         
rejecting it4 ,it is necessary to expose
 the  fearful fallacies which have been 
employed in this way1 and which are  yet
 extensively used for the same purpose4 
8,even a ,christian writer usually so   
judicious as ,andrews ,norton has  said3
 #8,without the belief in personal      
immortality there can be no  religion2  
for what can any truths of religion     
concern the feelings and  the conduct of
 beings whose existence is limited to a 
few years in this  world8' ,such a      
statement from such a quarter is        
astonishing4 ,surely the  sentiments    
natural to a person or incumbent upon   
him do not depend on  the duration of   
his being1 but on the character1        
endowments1 and  relations of his being4
 ,the hypothetical fact that man        
perishes with his  body does not destroy
 ,god1 does not destroy man's dependence
 on ,god for  all his privileges1 does  
not annihilate the overwhelming         

magnificence of  the universe1 does not 
alter the native sovereignty of         
holiness1 does  not quench our living   
reason1 imagination1 or sensibility1    
while they  last4 ,the soul's gratitude1
 wonder1 love1 and worship1 are just as 
right  and instinctive as before4 ,if   
our experience on earth1 before the     
phenomena of the visible creation and in
 conscious communion with the  emblemed 
attributes of ,god1 does not cause us to
 kneel in humility and  to adore in awe1
 then it may be doubted if ,heaven or   
hell will ever  persuade us to any      
sincerity in such acts4 ,the simple     
prolongation of  our being does not add 
to its qualitative contents1 cannot     
increase the  kinds of our capacity or  
the number of our duties4 ,chalmers     
utters an  injurious error in saying as 
he does1 #8,if there be no future life1 
the  moral constitution of man is       
stripped of its significancy1 and the   
,author of that constitution is stripped
 of his wisdom1 and authority and       

honor4' ,the creative ,sovereign of     
fifty million firmaments of worlds1     
#8stripped of his wisdom and authority  
and honor1' because a few insects  on a 
little speck are not eternal6 ,can      
egotistic folly any further go8  ,the   
affirmation or denial of immortality    
neither adds to nor diminishes  the     
numerical relations and ingredients of  
our nature and experience4 ,if  religion
 is fitted for us on the former         
supposition1 it is also on the  latter4 
,to any dependent intelligence blessed  
with our human  susceptibilities1       
reverential love and submission are as  
obligatory1  natural and becoming on the
 brink of annihilation as on the verge  
of  immortality4 ,rebellious egotism    
makes all the difference4 ,truth is     
truth1 whatever it be4 ,religion is the 
meek submission of self-will to  ,god's 
will4 ,that is a duty not to be escaped1
 no matter what the future  reserves or 
excludes for us4    8,another sophism   
almost universally accepted needs to be 

shown4 ,man1 it  is said1 has no        
interest in a future life if not        
conscious in it of the  past4 ,if1 on   
exchange of worlds1 man loses his       
memory1 he virtually  ceases to exist1  
and might just as well be annihilated4  
,a future life  with perfect oblivion of
 the present is no life at all for us4  
,is not  this style of thought the most 
provincial egotism1 the utter absence of
  all generous thought and sympathy     
unselfishly grasping the absolute  boons
 of being8 ,it is a shallow error1 too1 
even on the grounds of  selfishness     
itself4 ,in any point of view the       
difference is diametric and  immense    
between a happy being in an eternal     
present1 unconscious of the  past1 and  
no being at all4 ,suppose a man thirty  
years of age were  offered his choice to
 die this moment1 or to live fifty years
 longer of  unalloyed success and       
happiness1 only with a complete         
forgetfulness of  all that has happened 
up to this moment4 ,he would not        

hesitate to grasp  the gift1 however    
much he regretted the condition4    8,it
 has often been argued that with the    
denial of a retributive life  beyond the
 grave all restraints are taken off from
 the passions1 free  course given to    
every impulse4 ,chateaubriand says      
bluntly1 #8,there can be  no morality if
 there be no future state4' ,with       
displeasing coarseness1  and with most  
reprehensible recklessness of reasoning1
 ,luther says1 in  contradiction to the 
essential nobleness of his loving1      
heroic nature1  #8,if you believe in no 
future life1 ,i would not give a        
mushroom for your  ,god4 ,do1 then1 as  
you like4 ,for if no ,god1 so no devil1 
no hell3 as with  a fallen tree1 all is 
over when you die4 ,then plunge into    
lechery1  rascality1 robbery1 and       
murder4' ,what bible of ,moloch had he  
been  studying to form1 for the time1 so
 horrid a theory of the happiest life1  
and to put so degrading an estimate upon
 human nature8 ,is man's will a  starved

 wolf1 only held back by the triple     
chain of fear of death1  ,satan1 and    
hell1 from tearing forth with ravenous  
bounds to flesh the  fangs of his       
desires in bleeding virtue and          
innocence8 ,does the greatest           
satisfaction man is capable of here1 the
 highest blessedness he can  attain to1 
consist in drunkenness1 gluttony1       
dishonesty1 violence1 and  impiety8 ,if 
he had the appetite of a tiger or a     
vulture1--then1 thus to  wallow in the  
offal of vice1 dive into the carrion of 
sensuality1  abandon himself to reveling
 in carnivorous crime1 might be his     
instinct  and his happiness4 ,but by    
virtue of his humanity man loves his    
fellows1  enjoys the scenery of nature1 
takes delight in thought and art1       
dilates  with grand presentiments of    
glory and eternity1 mysteriously yearns 
after the hidden ,god4 ,to a reasonable 
man--and no other is to be  reasoned    
with on matters of truth and            
interest--the assumption of this  brief 

season as all1 will be a double motive  
not to hasten and imbitter  its brevity 
by folly1 excess1 and sin4 ,if you are  
to be dead to-morrow1  for that very    
reason1 in ,god's name1 do not1 by      
gormandizing and  guzzling1 anticipate  
death to-day6 ,the true restraint from  
wrong and  degradation is not a         
crouching conscience of superstition and
  selfishness1 fancying a chasm of fire1
 but a high-toned conscience of  reason 
and honor1 perceiving that they are     
wrong and degradation1 and              
spontaneously loathing them4    8,still 
worse1 many esteemed authors have not   
hesitated to assert that  unless there  
be a future life there is not only no   
check on passion  within1 but no moral  
law without3 every man is free to do    
what he  pleases1 without blame or      
fault4 ,sir ,kenelm ,digby says1 in his 
#8,treatise  on ,man's ,soule1' that    
#8to predicate mortality in the soule   
taketh away  all morality1 and changeth 
men into beastes1 by removing the ground

 of  all difference in those thinges    
which are to governe our actions4' ,this
  style of teaching is a very           
mischievous absurdity4 ,admit1 for a    
moment1  that ,jocko in the woods of    
,brazil1 and ,schiller in the brilliant 
circles  of ,weimar1 will at last meet  
the same fate in the dusty grasp of     
death2  yet1 while they live1 one is an 
ape1 the other is a man4 ,and the       
differences of capacity and of duty are 
numberless and immense4 ,the  statement 
is enough3 argument would be ridiculous4
 ,the words of an  audacious ,french    
preacher are yet more shocking than     
those of the  ,english nobleman4 ,it is 
hard to believe they could be uttered in
 good  faith4 ,says ,massillon1 in his  
famous declamation on immortality1 #8,if
 we  wholly perish with the body1 the   
maxims of charity1 patience1 justice1   
honor1 gratitude1 and friendship1 are   
but empty words4 ,our own passions      
shall decide our duty4 ,if retribution  
terminate with the grave1 morality  is a

 mere chimera1 a bugbear of human       
invention4' ,what debauched  unbeliever 
ever inculcated a viler or a more fatal 
doctrine8 ,its utter  baselessness1 as a
 single illustration may show1 is       
obvious at a glance4  ,as the sciences  
of algebra and geometry1 the relations  
of numbers and  bodies1 are true for the
 material world although they may be    
lost sight  of when time and space are  
transcended in some higher state1 so the
  science of ethics1 the relations of   
nobler and baser1 of right and  wrong1  
the manifold grades and qualities of    
actions and motives1 are  true for human
 nature and experience in this life even
 if men perish in  the grave4 ,however  
soon certain facts are to end1 while    
they endure they  are as they are4 ,in a
 moment of carelessness1 by some strange
 slip of  the mind1--showing1 perhaps1  
how tenaciously rooted are the common   
prejudice and falsehood on this         
subject1--even so bold and fresh a      
thinker as ,theodore ,parker has        

contradicted his own philosophy by      
declaring1 #8,if to-morrow ,i perish    
utterly1 then my fathers will be to me  
only as the ground out of which my      
bread-corn is grown4 ,i shall care      
nothing for the generations of mankind4 
,i shall know no higher law than        
passion4 ,morality will vanish4' ,ah1   
man reveres his fathers1 and loves  to  
act nobly1 not because he is to live    
forever1 but because he is a  man4 ,and1
 though all the summer hopes of escaping
 the grave were taken  from human life1 
choicest and tenderest virtues might    
still flourish1 as  it is said the      
,german cross-bill pairs and broods in  
the dead of winter4  ,the martyr's      
sacrifice and the voluptuary's          
indulgence are very  different things   
to-day1 if they do both cease to-morrow4
 ,no speed of  advancing destruction can
 equalize ,agamemnon and ,thersites1    
,mansfield  and ,jeffries1 or hustle    
together justice and fraud1 cowardice   
and valor1  purity and corruption1 so   

that they will interchange qualities4   
,there is  an eternal and immutable     
morality1 as whiteness is white1 and    
blackness  is black1 and triangularity  
is triangular4 ,and no severance of     
temporal  ties or compression of spatial
 limits can ever cut the condign bonds  
of  duty and annihilate the essential   
distinctions of good and evil1          
magnanimity and meanness1 faithfulness  
and treachery4    8,reducing our destiny
 from endless to definite cannot alter  
the inherent  rightfulness and          
superiority of the claims of virtue4    
,the most it can do  is to lessen the   
strength of the motive1 to give the     
great motor-nerve  of our moral life a  
perceptible stroke of palsy4 ,in        
reference to the  question1 ,can        
ephemera have a moral law8 ,richter     
reasons as follows3  #8,suppose a statue
 besouled for two days4 ,if on the first
 day you should  shatter it1 and thus   
rob it of one day's life1 would you be  
guilty of  murder8 ,one can injure only 

an immortal4' ,the sophistry appears    
when we  rectify the conclusion thus3   
one can inflict an immortal injury only 
on an immortal being4 ,in fact1 it would
 appear to be a greater wrong and       
injury1 for the time1 to destroy one    
day's life of a man whose entire        
existence was confined to two days1 than
 it would be to take away the  same     
period from the bodily existence of one 
who immediately thereupon  passes into a
 more exalted and eternal life4 ,to the 
sufferer1 the former  would seem an     
immitigable calamity1 the latter a      
benign furtherance2  while1 in the      
agent1 the overt act is the same4 ,this 
general moral  problem has been more    
accurately answered by ,isaac ,taylor1  
whose lucid  statement is as follows3   
#8,the creatures of a summer's day might
 be  imagined1 when they stand upon the 
threshold of their term of existence1   
to make inquiry concerning the          
attributes of the ,creator and the rules
  of his government2 for these are to be

 the law of their season of life  and   
the measure of their enjoyments4 ,the   
sons of immortality would put  the same 
questions with an intensity the greater 
from the greater  stake4'               
8,practically1 the acknowledged         
authority of the moral law in human     
society cannot be destroyed4 ,its       
influence may be unlimitedly weakened1  
its basis variously altered1 but as a   
confessed sovereign principle it  cannot
 be expelled4 ,the denial of the freedom
 of the will theoretically  explodes it2
 but social custom1 law1 and opinion    
will enforce it still4  ,make man a mere
 dissoluble mixture of carbon and       
magnetism1 yet so long  as he can       
distinguish right and wrong1 good and   
evil1 love and hate1  and1              
unsophisticated by dialectics1 can      
follow either of opposite  courses of   
action1 the moral law exists and exerts 
its sway4 ,it has been  asked1 #8,if the
 incendiary be1 like the fire he        
kindles1 a result of  material          

combinations1 shall he not be treated in
 the same way8' ,we  should reply thus3 
,no matter what man springs from or     
consists of1 if he  has moral ideas1    
performs moral actions1 and is          
susceptible of moral  motives1 then he  
is morally responsible2 for all         
practical and  disciplinary purposes he 
is wholly removed from the categories of
  physical science4    8,another        
pernicious misrepresentation of the fair
 consequences of the  denial of a life  
hereafter is shown in the frequent      
declaration that  then there would be no
 motive to any thing good and great4    
,the  incentives which animate men to   
strenuous services1 perilous virtues1   
disinterested enterprises1 spiritual    
culture1 would cease to operate4  ,the  
essential life of all moral motives     
would be killed4 ,this view is to  be   
met by a broad and indignant denial     
based on an appeal to human             
consciousness and to the reason of the  
thing4 ,every man knows by  experience  

that there are a multitude of powerful  
motives1 entirely  disconnected with    
future reward or punishment1 causing him
 to resist  evil and to do good even    
with self-sacrificing toil and danger4  
,when the  fireman risks his life to    
save a child from the flames of a       
tumbling  house1 is the hope of ,heaven 
his motive8 ,when the soldier spurns an 
offered bribe and will not betray his   
comrades nor desert his post1 is  the   
fear of hell all that animates him8 ,a  
million such decisive  specifications   
might be made4 ,the renowned sentence of
 ,cicero1 8,nemo  unquam sine magna spe 
immortalitatis se pro patria offerret ad
 mortem10  is effective eloquence2 but  
it is a baseless libel against humanity 
and  the truth4 ,in every moment of     
supreme nobleness and sacrifice1        
personality vanishes4 ,thousands of     
patriots1 philosophers1 saints1 have    
been glad to die for the freedom of     
native land1 the cause of truth1 the    
welfare of fellow-men1 without a taint  

of selfish reward touching their  wills4
 ,are there not souls                   
#8,to whom dishonor's shadow is a       
substance               ,more terrible  
than death here and hereafter4'    ,he  
must be the basest of men who would     
decline to do any sublime act of  virtue
 because he did not expect to enjoy the 
consequences of it  eternally4 ,is there
 no motive for the preservation of      
health because it  cannot be an         
everlasting possession8 ,since we cannot
 eat sweet and  wholesome food forever1 
shall we therefore at once saturate our 
stomachs  with nauseating poisons8      
8,if all experienced good and evil      
wholly terminate for us when we die1    
still1 every intrinsic reason which1 on 
the supposition of immortality1  makes  
wisdom better than folly1 industry      
better than sloth1  righteousness better
 than iniquity1 benevolence and purity  
better than  hatred and corruption1 also
 makes them equally preferable while    
they  last4 ,even if the philosopher and

 the idiot1 the religious               
philanthropist and the brutal pirate1   
did die alike1 who would not  rather    
live like the sage and the saint than   
like the fool and the  felon8 ,shall    
,heaven be held before man simply as a  
piece of meat before  a hungry dog to   
make him jump well8 ,it is a shocking   
perversion of the  grandest doctrine of 
faith4 ,let the theory of annihilation  
assume its  direst phase1 still1 our    
perception of principles1 our           
consciousness of  sentiments1 our sense 
of moral loyalty1 are not dissolved1 but
 will hold  us firmly to every noble    
duty until we ourselves flow into the   
dissolving abyss4 ,but some one may say1
 #8,if ,i have fought with beasts at    
,ephesus1 what advantageth it me if the 
dead rise not8' ,it advantageth  you    
everything until you are dead1 although 
there be nothing  afterwards4 ,as long  
as you live is it not glory and reward  
enough to  have conquered the beasts at 
,ephesus8 ,this is sufficient reply to  

the  unbelieving flouters at the moral  
law4 ,and1 as an unanswerable           
refutation of the feeble whine of       
sentimentality that without immortal    
endurance nothing is worthy our         
affection1 let great ,shakespeare       
advance1 with his matchless depth of    
bold insight reversing the  conclusion1 
and pronouncing1 in tones of cordial    
solidity1--            #8,this1 thou    
perceivest1 will make thy love more     
strong1          ,to love that well     
which thou must leave ere long4'        
8,what though ,decay's shapeless hand   
extinguish us8 ,its foreflung and       
enervating shadow shall neither         
transform us into devils nor degrade us 
into beasts4    8,the future life1      
outside of the realm of faith1 to an    
earnest and  independent inquirer1 and  
considered as a scientific question1    
lies in a  painted mist of uncertainty4 
,there is room for hope1 and there is   
room  for doubt4 ,the wavering evidences
 in some moods preponderate on that     

side1 in other moods1 on this side4     
,meanwhile it is clear that1 while he   
lives here1 the best thing he can do is 
to cherish a devout spirit1  cultivate a
 noble character1 lead a pure and useful
 life in the service  of wisdom1        
humanity1 and ,god1 and finally1 when   
the appointed time  arrives1 meet the   
issue with reverential and affectionate 
conformity1  without dictating terms4   
,let the vanishing man say1 like        
,ruckert's dying  flower1 #8,thanks     
to-day for all the favors ,i have       
received from sun and  stream and earth 
and sky1--for all the gifts from men and
 ,god which have  made my little life an
 ornament and a bliss4 ,heaven1 stretch 
out thine  azure tent while my faded one
 is sinking here4 ,joyous spring-tide1  
roll  on through ages yet to come1 in   
which fresh generations shall rise and  
be glad4 ,farewell all6 ,content to have
 had my turn1 ,i now fall asleep1       
without a murmur or a sigh4' ,surely the
 mournful nobility of such a  strain of 

sentiment is preferable by much to the  
selfish terror of that  unquestioning   
belief which in the ,middle ,age        
depicted the chase of the  soul by      
,satan1 on the columns and doors of the 
churches1 under the  symbol of a deer   
pursued by a hunter and hounds2 and     
which has in later  times produced in   
thousands the feeling thus terribly     
expressed by  ,bunyan1 #8,i blessed the 
condition of the dog and toad because   
they had no  soul to perish under the   
everlasting weight of hell6'    8,sight 
of truth1 with devout and loving        
submission to it1 is an  achievement    
whose nobleness outweighs its sorrow1   
even if the gazer  foresee his own      
destruction4    8,it is not our         
intention in these words to cast doubt  
on the immortality  of the soul1 or to  
depreciate the value of a belief in it4 
,we desire to  vindicate morality and   
religion from the unwitting attacks made
 on them  by many self-styled ,christian
 writers in their exaggeration of the   

practical importance of such a faith4   
,the qualitative contents of human      
nature have nothing to do with its      
quantitative contents3 our duties  rest 
not on the length1 but on the faculties 
and relations1 of our  existence4 ,make 
the life of a dog endless1 he has only  
the capacity of a  dog2 make the life of
 a man finite1 still1 within its limits1
 he has the  psychological functions of 
humanity4 ,faith in immortality may     
enlarge  and intensify the motives to   
prudent and noble conduct2 it does not  
create new ones4 ,the denial of         
immortality may pale and contract those 
motives2 it does not take them away4    
8,knowing the burden and sorrow of      
earth1 brooding in dim solicitude over  
the far times and men yet to be1 we     
cannot recklessly utter a word          
calculated to lessen the hopes of man1  
pathetic creature1 who weeps into  the  
world and faints out of it4 ,it is our  
faith--not knowledge--that the  spirit  
is without terminus or rest4 ,the       

faithful truth-hunter1 in dying1  finds 
not a covert1 but a better trail4 ,yet  
the saintliness of the  intellect is to 
be purged from prejudice and self-will4 
,with ,god we are  not to prescribe     
conditions4 ,the thought that all high  
virtue and piety  must die with the     
abandonment of belief in immortality is 
as pernicious  and dangerous as it is   
shallow1 vulgar1 and unchristian4 ,the  
view is  obviously gaining prevalence   
among scientific and philosophical      
thinkers1 that life is the              
specialization of the universal in the  
individual1 death the restoration of the
 individual to the whole4 ,this  doubt  
as to a personal future life will       
unquestionably increase4 ,let           
traditional teachers beware how they    
venture to shift the moral law from  its
 immutable basis in the will of ,god to 
a precarious poise on the  selfish hope 
and fear of man4 ,the sole safety1 the  
ultimate desideratum1  is perception of 
law with disinterested                  

conformity40--,doctrine of a  ,future   
,life1 pp4 #feb-ffa4                    
,,index ,,of ,,authors ,,quoted4        
,alger1 ,w4 ,r41 #bfd1 #cde   ,alleine1 
,jos41 #beg   ,andrews1 ,s4 ,j41 #adj   
,augustine1 #bgc     ,baptist           
,confession1 #bai   ,barnes1 ,a41 #aag1 
#cag   ,benson1 #cjb1 #cjc              
,bloomfield1 #ig1 #adg   ,buck1 ,chas41 
#dg   ,bush1 ,geo41 #dc1 #aja   ,butler1
 ,wm4 ,a41 #cad     ,carmichael1 ,a41   
#bcc   ,chaldee ,paraphrase1 #gf        
,chapin1 ,e4 ,h41 #cce   ,cicero1 #i1   
#bgc   ,clarke1 ,a41 #cb1 #cf1 #dc1 #hf1
 #ij1 #adj1 #afg1 #beg1 #bie   ,conant1 
,t4 ,j41 #cb   ,constable1 ,h41 #cjc1   
#cdj   ,crellius1 ,j41 #bjf   ,cruden1  
#bid     ,dalton1 #cbh   ,dobney1 ,h4   
,h41 #h1 #bfc1 #cbh   ,douay ,bible1 #gf
     ,eusebius1 #bhe     ,gesenius1 #ea 
,greenfield1 #bhc1 #bib     ,ham1 ,j4   
,p41 #cca   ,hobbs1 #i   ,hogg1 ,james1 
#cbg   ,homer1 #bhe   ,hudson1 ,c4 ,f41 
#bgh     ,kitto1 #da     ,landis1 ,r4   
,w41 #de1 #eh1 #ei1 #fa1 #fd1 #gc1 #gg1 

#hi1 #id1 #aje1 #abb1 #afb1 #agj1       
#agb1 #age1 #bjc   ,law1 ,bishop1 #bje1 
#bdb   ,lee1 ,luther1 #aja1 #adj1 #baj1 
#bgd1 #cbc   ,leeland1 #ccc   ,liddell  
,scott1 #bib   ,locke1 ,john1 #bbh1 #cbh
   ,longfellow1 #bbd   ,luther1 #gf     
,mattison1 ,h41 #cf   ,moncrieff1 ,w4   
,g41 #cbf   ,muller1 ,dr41 #bcc         
,newton1 ,bp41 #cah     ,olshausen1 #di1
 #cba     ,parkhurst1 #ea1 #ec1 #ajb1   
#bic   ,priestly1 ,dr41 #bjf            
,pritchard1 #cbh     ,robinson1 #ec1    
#bic     ,saurin1 #cag   ,scott1 ,thos41
 #cb   ,schrevelius1 #bib   ,schleusner1
 #bic   ,seneca1 #i   ,septuagint1 #gf  
,socrates1 #i   ,smith1 ,sidney1 #cbd   
,smith1 ,wm41 #di   ,stuart1 ,moses1 #h1
 #bif   ,syriac ,version1 #gf           
,taylor1 ,i41 #cai   ,taylor1 ,dr4 ,j41 
#ea1 #bbi   ,tillotson1 ,bp41 #ccg      
,trench1 #afg   ,tyndale1 ,wm41 #bcc    
,vincent1 ,thos41 #cja     ,wahl1 #bid  
,wakefield1 #adg   ,warburton1 ,bp41    
#cbd   ,watson1 #gj   ,watts1 ,isaac1   
#bbh   ,wesley1 #gj   ,wetstein1 #bhe   

,whately1 ,r41 #ccc   ,whedon1 ,d4 ,d41 
#bbd                                    
,,index                                 
--,,of--                      ,,the     
,,principal ,,texts ,,of ,,scripture    
,,illustrated ,,or ,,explained4         
,,genesis4                              
,,page4                 #a3 #bj1 #ba1   
#bd1 #cj1                        #dc    
#a3 #bf1 #bg1                           
#ba                 #b3 #b1             
#fg                 #b3 #g1             
#ca1 #cf1 #ed                 #b3 #af1  
#ag1                               #bah 
#c3 #d1                                 
#ad                 #c3 #ai1            
#bba                 #d3 #i1 #aj1       
#aag                 #e3 #c1            
#bd1 #gj                 #g3 #ae1 #ba1  
#bb1                        #cc1 #cd    
#i3 #f1                                 
#bf                #ad3 #ba1            
#ej                #ae3 #ae1            
#abc                #af3 #bb1           
#bg                #ag3 #ad1            

#ea                #ah3 #a-h1           
#bg                #ah3 #be1            
#cab                #bc3 #h1            
#ej                #be3 #h1             
#abb                #be3 #ag-bj1        
#afe                #cb3 #bd1           
#bg                #ce3 #ah1            
#dh1 #ed1 #aja                #cg3 #ce1 
#aeg                                    
,,exodus4                 #d3 #cb1      
#ade                #bb3 #ah1           
#abi                #bc3 #i1            
#ej                #bd3 #i-aa1          
#bh                #ca3 #ad1            
#ea                #cb3 #cb1            
#cjg                #cc3 #bj1           
#bi                #cc3 #ba-bc1         
#bh                                     
,,leviticus4                #aa3 #aj1   
#ea                #ai3 #ca2 #bj3 #bg1  
#abi                                    
,,numbers4                 #f3 #f1      
#da1 #ej                #af3 #bb1       
#ia                #af3 #cj1 #cc1       
#aeg                #ai3 #ac1           

#aai                #bb3 #ca1           
#bg                #be3 #a-c1           
#aca                #bg3 #af1           
#ia                                     
,,deuteronomy4                #ah3      
#i-ab1                                  
#abi                #cb3 #bb1           
#aeh                                    
,,joshua4                #aj3 #cj1      
#ea                #bd3 #b1             
#abc                                    
,,judges4                 #i3 #g-ae1    
#afb                #ac3 #f1 #ac1       
#bg                                   #a
 ,,samuel4                 #b3 #i1      
#aei                #ae3 #bc1           
#ace                #bf3 #bd1           
#gg                #bh3 #c-bj1          
#abg                                    
#a ,,kings4                 #b3 #cf-df1 
#bbc                #ag3 #ba1           
#dh1 #ajc                #ag3 #bb1      
#ajc1 #adc                              
#b ,,kings4                 #d3 #cd1    
#adc                #ad3 #i1            

#afb                                 #a 
,,chronicles4                #aj3 #ac1  
#acd                                 #b 
,,chronicles4                #cf3 #ai3  
#ba1                               #bhj 
,,job4                 #c3 #aa-ah1      
#bcf                 #d3 #aa-ai1        
#afj                 #g3 #ba1           
#bad                #aj3 #h-aa1         
#fi                #ad3 #ab-ae1         
#aei1 #bcg                #ad3 #ba1     
#bcf                #ag3 #ac-af1        
#afj1 #bcg                #ai3 #be1 #bf1
                               #bej     
#bf3 #d1                                
#eb                #cj3 #ae1            
#ej                #cb3 #h1             
#ff                #cc3 #ah1 #bj1 #bb1  
#ea                #cd3 #ad1 #ae1       
#eg                                     
,,psalms4                 #b3 #i1       
#cjf                 #f3 #e1            
#aeh1 #bch                 #g3 #aa1     
#cja                #af3 #aj1           
#aef                #ag3 #ae1           

#bdj1 #bej                #bg3 #ab1     
#ej                #cj3 #b1 #c1         
#aeg                #ca3 #e1            
#gg                #ca3 #ag1            
#aei                #cg3 #aj1           
#cje                #cg3 #bj1           
#bha1 #cjf1 #cji                #di3    
#ad1 #ae1                               
#ea                #di3 #bj1            
#cjf                #eh3 #g1 #h1        
#cjf                #fd3 #a1            
#gh                #fh3 #b1             
#cjf                #gh3 #ah1           
#ea                #hh3 #aj-ab1         
#afj                #hi3 #dh1           
#aeg                #hi3 #hh1           
#ea                #ij3 #aj1            
#abe               #ajf3 #bh1           
#aca               #aae3 #ag1           
#aei1 #bch               #aci3 #g1      
#bg               #ade3 #bj1            
#cjc               #adf3 #c1 #d1        
#cc1 #aei1 #bcf                         
,,proverbs4                #aj3 #be1    
#cjf                #aa3 #ca1           

#cji                #bj3 #g1            
#eb                #bc3 #b1             
#ej                                     
,,ecclesiastes4                 #c3 #ai1
 #bj1                                #ce
                 #c3 #ba1               
#gb                 #i3 #c1             
#abf                 #i3 #e1 #f1 #aj1   
#hd1 #aad1 #bcg                #ab3 #g1 
#dh1 #ef                #ab3 #ad1       
#cae                                    
,,isaiah4                 #a3 #cj1 #ca1 
#cjf                 #e3 #ad1           
#aeh                 #e3 #bj-bd1        
#cji                #aj3 #be1           
#cja                #ad3 #i-bj1         
#aeh1 #afd                #ad3 #aa1     
#bhb                #ag3 #ac1           
#cjf                #bf3 #ai1           
#bch1 #bej                #cd3 #i1 #aj1 
#bij                #cd3 #ab1           
#cjf                #ch3 #aj-ai1        
#aei                #ch3 #ag1           
#ea                #ch3 #ah1 #ai1       
#bch                #db3 #g1            

#ib                #dd3 #b1             
#fi                #ea3 #h1             
#bhb1 #cjf                #ec3 #aj-ab1  
#ic1 #aci                #eg3 #af1      
#ej1 #fi                #fa3 #a1        
#ib                #ff3 #bd1            
#bhb                                    
,,jeremiah4                 #a3 #e1     
#fi                 #ag #bg1            
#bhj                #ca3 #i1            
#adf                #ca3 #ae-ag1        
#afe1 #bec                              
,,ezekiel4                #ah3 #bf1     
#bii1 #cae                #bj3 #dg1 #dh1
                               #bha     
#ca3 #ae-ah1                            
#aeh1 #afe                #cb3 #ah-cb1  
#aeh                                    
,,daniel4                 #g3 #aj1      
#hb                #ab3 #b1             
#bce1 #bfh                              
,,hosea4                #ab3 #d1        
#bg                                     
,,amos4                 #e3 #d1 #f1     
#bcj                                    

,,obadiah4                 #a3 #af1     
#cje                                    
,,jonah4                 #a3 #b1        
#aeh                 #d3 #c1            
#gh                                     
,,habakkuk4                 #a3 #g1     
#ih                 #b3 #aa1            
#aag                                    
,,zechariah4                 #i3 #ab1   
#ahj                #ab3 #a1            
#fd1 #ff                                
,,malachi4                 #d3 #a-c1    
#cjf1 #caj                              
,,matthew4                 #b3 #ag1 #ah1
                               #afe     
#c3 #ab1                                
#cjf                 #e3 #bb1 #bi1 #cj1 
#ajh                #aj3 #bh1           
#aje1 #ajh                #aa3 #bc1     
#ajh                #ac3 #dj1 #dg1 #di1 
#cjf                #af3 #ah1           
#ajh                #af3 #be1 #bf1      
#aaj                #ag3 #a-i1          
#acg                #ah3 #i1            
#ajh                #bb3 #bc-cb1        

#adi                #bc3 #ae1 #cc1      
#ajh                #bd3 #bf1           
#if                #bd3 #cj1 #ca1       
#afi                #be3 #ca1 #cd1      
#bfa                #be3 #da1 #df1      
#bfi1 #bga                #bf3 #bd1     
#bfg                #bf3 #ch1           
#ic                #bg3 #eb1 #ec1       
#bca1 #bhe                              
,,mark4                 #f3 #i1         
#if                 #i3 #dc1 #de1 #dg1  
#ajh                 #i3 #dc1 #dd1      
#bgi                #ab3 #bc-be1        
#aeb                                    
,,luke4                 #a3 #aa1 #ac1   
#bh1 #bi1                        #bg    
#d3 #ah-ba1                             
#ib                 #f3 #di1            
#cjf                 #g3 #ad1           
#add                 #h3 #dj1 #de1      
#add                #aj3 #ae1           
#ajh                #ab3 #d1 #e1        
#aje1 #ajh                #ac3 #bh1     
#aga                #ad3 #ac1 #ad1      
#beb                #ae3 #aa1           

#afd                #af3 #ai1 #ca1      
#ajh1 #aed1 #afa                #ag3    
#bg1 #bi1                               
#cjf                #bj3 #ce1           
#aec                #bc3 #ci-dc1        
#agb                #bc3 #df1           
#dh1 #gg                #bd3 #bi1       
#bi                #bd3 #ci1            
#ie                #bd3 #dc1            
#aci                                    
,,john4                 #a3 #ah1        
#bi                 #c3 #f1             
#fh                 #c3 #af1            
#cjd                 #c3 #cf1           
#bfg                 #d3 #bd1           
#bg1 #ih                 #e3 #bg1 #bi1  
#adb1 #add                 #e3 #bh1 #bi1
                               #bcb     
#aj3 #ae1                               
#gh                #aa3 #bd1            
#bca                #ac3 #ch1           
#gh                #ad3 #a-c1           
#bef                #ae3 #f1            
#cjf                #ba3 #ah1 #ai1      
#bad                #ba3 #bb1 #bc1      

#beg                                    
,,acts4                 #a3 #i-aa1      
#bi                 #b3 #bg1 #ca1       
#ajh1 #aef                 #b3 #bi1 #cd1
 #ce1                           #bci    
#g3 #ae1                                
#gg                 #g3 #fj1            
#bce                #ab3 #g-i1          
#bg                #ac3 #cf1            
#abd                #ac3 #df1           
#cab                #ag3 #ca1           
#fc1 #bfj1 #bga                #bc3 #h1 
#ig                #ba3 #ae1            
#add1 #bcb                #bd3 #be1     
#bfj                #bf3 #g1            
#bcb                #bf3 #bc1           
#adf                                    
,,romans4                 #a3 #d1       
#ic                 #a3 #bc1            
#ae1 #bj1 #cj                 #b3 #g1   
#ag1 #bcj1 #cjd                 #c3 #bj1
                                    #fh 
#e3 #ab-ad1                             
#bbg                 #f3 #ab1           
#fi                 #f3 #bc1            

#bcj1 #cjj                 #h3 #aa1     
#fi1 #id1 #bdh                 #h3 #bb1 
#bc1                          #ahe1 #bjj
                 #h3 #bi1               
#adc                 #h3 #ch1 #ci1      
#baj                 #i3 #c1            
#cjh                                #a  
,,corinthians4                 #e3 #e1  
#ih1 #bjj                 #i3 #be1      
#ae                #aj3 #bj1            
#aca                #aa3 #g1            
#bf                #ae3 #ah1            
#bdj                #ae3 #bj1 #bc1      
#adc1 #bce                #ae3 #cb1     
#bed                #ae3 #ce1 #cf1      
#bdg                #ae3 #db-dd1        
#ai1 #db1 #bdh                #ae3 #df1 
#dg1 #di1                   #be1 #db1   
#bdi                #ae3 #ej1           
#ai                #ae3 #ea-ee1         
#ae1 #ag1 #ai1 #ajh1 #bjj               
#b ,,corinthians4                 #a3   
#h1 #i1                                 
#bea                 #d3 #aa1           
#fi                 #d3 #ad1            

#bea                 #d3 #af1           
#bab                 #e3 #d1            
#fi1 #bjj                 #e3 #h1       
#ahc                 #e3 #aj1           
#cae                #ab3 #b1            
#agc                #ab3 #b-d1          
#aie                                    
,,galatians4                 #a3 #e1    
#bia                 #e3 #ai1 #ba1      
#ii                                     
,,ephesians4                 #a3 #bj1   
#bi                 #d3 #bb1 #bd1       
#be1 #aic                 #e3 #bg1      
#bea                 #f3 #bd1           
#bj                                     
,,philippians4                 #a3      
#ba-bd1                                 
#bjj                 #b3 #e1 #f1        
#bi                 #c3 #bj1            
#ajj                 #c3 #ba1           
#db1 #he1 #bdi                 #c3 #aa1 
#bca                 #c3 #h-aa1         
#bea                                    
,,colossians4                 #a3 #ae1  
#ah1                           #bi1 #adc

                 #a3 #bg1               
#bab                 #c3 #c1            
#ig                 #c3 #d1             
#ajc1 #bjj                 #c3 #i1 #aj1 
#bd1 #bab                               
#a ,,thessalonians4                 #d3 
#ac1 #ad1 #af1 #ag1       #adb1 #afi1   
#bjj1 #bab1                             
#bce                                  #a
 ,,timothy4                 #a3 #aj1    
#adg                 #a3 #ag1           
#ae1 #cj1 #cf                 #b3 #a1   
#bjj                 #f3 #af1           
#ah1 #ef                                
#b ,,timothy4                 #a3 #aj1  
#ah                 #d3 #f1             
#bac                 #d3 #g1 #h1        
#bjj                                    
,,titus4                 #b3 #g1        
#bj                                     
,,hebrews4                 #a3 #a-c1    
#cj                 #a3 #f1             
#adc                 #a3 #g1 #ad1       
#bg                 #b3 #ad1            
#caa                 #e3 #i1            

#bgj                 #f3 #b1            
#bgj                 #h3 #a1            
#bi                 #i3 #ab1            
#bga                 #i3 #bg1           
#bei                #aj3 #ci1           
#cjd                #aa3 #c1            
#bic                #aa3 #af1           
#aec                #aa3 #ce1           
#bca                #ab3 #i1 #bc1       
#ia                                     
,,james4                 #a3 #ae1       
#cjj                 #a3 #ah1           
#ade                 #c3 #f1            
#ajh                                    
#a ,,peter4                 #a3 #aa1    
#aci                 #a3 #ab1           
#ia                 #a3 #d1 #bc1        
#af                 #a3 #bc-be1         
#fh                 #c3 #d1             
#af                 #c3 #ah-bj1         
#hg                 #d3 #ag1            
#bih                 #e3 #d1            
#bed                                    
#b ,,peter4                 #a3 #af1    
#ada                 #b3 #d1 #i1        

#aji1 #bae1 #bfa                 #b3 #f1
                                    #bhg
                 #b3 #e1 #f1 #ab1       
#cjf                 #c3 #g-ab          
#bfa1 #caj                              
#a ,,john4                 #e3 #aa1 #ab1
                          #aib1 #cjd    
,,jude4                 #a3 #f1         
#bfa                 #a3 #g1            
#bhf                                    
,,revelation4                 #a3 #e1   
#adc                 #a3 #ah1           
#ic1 #ajh                 #b3 #g1       
#agc                 #d3 #e1            
#bg                 #e3 #f1             
#bg                 #f3 #h1             
#ajh                 #f3 #i-aa1         
#aac1 #afi                #ac3 #a-aj1   
#bhi                #ac3 #ad-ah1        
#bhi                #ad3 #d1            
#ade                #ad3 #a-e1          
#bhi                #ad3 #aa1           
#bhh                #ae3 #c1            
#cab                #af3 #c1            
#dd                #bj3 #e1             

#add1 #bae                #bj3 #aj1     
#bia                #bj3 #aa-ae1        
#ajh1 #aji1 #aeh                #ba3 #d1
 #ae1                                   
#bia                #ba3 #e1            
#cji                #bb3 #a1 #b1        
#agd                #bb3 #h1 #i1        
#bae                                    
,,general ,,index4       ,abraham's     
ancestors idolaters1 #abc     ,abel's   
blood cried from the ground to ,god1    
#aag     ,absent from the body1 meaning 
of1 #ahc     ,adam threatened with      
literal death1 #bbh1     testimony of   
,locke1 ,watts1 and ,taylor1 #bbh1      
his condition in his creation1 #bbi     
,a dishonorable perversion1 #ec1 #ed    
,aion1 meaning of1 according to         
,greenfield1 ,schrevelius1 ,liddell and 
,scott1 ,parkhurst1 ,robinson1          
,schleusner1 and ,wahl1 #bib1 #bic      
,aionios1 meaning of1 #bie              
,analogies of nature1 #cce     ,analogy 
between sleep and death1 #bce           
,anecdote of the reasoning powers of    

brutes1 #cbg     ,annihilation          
impossible1 #ccg     ,angels not the    
ancient prophets1 #bae     ,an ancient  
case of modern spiritualism1 #acf       
,anastasis1 meaning of1 #bca     ,a     
clean universe at last1 #caa     ,an    
illustration on future punishment1 #cae 
,anomalies of the present state1 #ccf   
,a spirit1 or spiritual being1 what1 #bg
     ,a spirit hath not flesh and bones1
 #ie1     note by ,bloomfield1 #ig      
,a threefold death disproved1 #bai      
,attempt to understand the popular idea 
of a spirit1 #cbf     ,athanasia1       
aphthartos1 and aphtharsia1 use and     
meaning of1 #ae1 #ai     ,bible views of
 future punishment produce the best     
effect1 #cai     ,can the soul be       
killed8 #aje     ,capacities of the     
soul1 #ccj     ,christ the express image
 of ,god1 #bi1 #cj     ,christ1 the     
first-fruits1 first-begotten1 and       
first-born1 how1 #adc-ade     ,christ   
first raised from the dead1 exposition  
of ,acts #bf3bc1 #adf     ,christ and   

the ,sadducees #adi     ,clarke on ,gen4
 #b3g1 #cb1     on ,heb4 #ab3bb1 #hf1   
his key to the words forever and ever1  
#bie     ,comma1 in its present form1   
when invented1 #agi     ,conant on ,gen4
 #b3g2 ,isa4 #b3bb1 #cb     ,connection 
between our present and future being1   
testimony of ,bishop      ,law1 #bje1   
,crellius and ,priestly1 #bjf           
,criticism1 a desperate case of1 #agf   
,cruden on the words eternal1           
everlasting1 and forever1 #bid     ,day 
in ,gen4 #b3ag1 meaning of1 #bbc        
,date of ,samuel's ministry1 #abh       
,date of ,saul's reign1 #abh     ,death 
a punishment1 #bgb1     ,augustine's    
testimony1 #bgc1     no relief to the   
sinner1 #bgh     ,deeds done in the body
 only to be judged1 #cae     ,david not 
ascended to ,heaven1 #bci     ,departing
 and being with ,christ1 #aii     ,death
 of ,adam1 the same that is threatened  
against the sinner1 #bii     ,departure 
and return of the soul1 #ajj1     note  
by ,luther ,lee1 #aja1     by ,prof4    

,bush1 #aja1     by ,parkhurst1 #ajb    
,destiny of the wicked3 they shall be   
destroyed1 #cjc1     shall perish1 go to
 perdition1 and be as though they had   
not been1        #cjd1     their doom   
set forth in language that is not       
figurative1 #cje1     they are compared 
to the most inflammable substances1     
#cje1     they shall be consumed and    
devoured by fire1 #cjh     ,earthly     
house1 what1 #ahe     ,eternal torment  
threatened to no one1 #bhi     ,eternal 
suffering not proportioned to the sins  
of a finite life1 #cac     ,eternal     
fire1 ,jude #g1     illustrated and     
explained1 #bhf     ,everlasting fire1  
#bgj     ,everlasting punishment1 #bga  
,evil tendency of the doctrine of the   
destruction of the wicked1 #cch         
,expressions used to describe the final 
condition of the wicked1 #cjc           
,future punishment eternal1 #bfg1     it
 consists in death1 #bii     ,gathered  
to his people1 meaning of1 #abj1        
sees corruption1 #abd     ,ge-enna1 the 

hell of ,mark #i3dc1 #dd1     meaning   
of1 #bhc     ,god not a ,god of the dead
 but of the living1 meaning of1 #aec    
,god's dealings with his creatures1 #cab
     ,god a person1 #bh     ,hades and  
sheol1 meaning of1 #aef1     use of the 
word sheol1 #aeg1     who go there1 and 
the duration of its dominion1 #aeg1     
its location1 #aeh1     condition of the
 righteous there1 #aeh1     general     
character of1 #aei1     no knowledge    
there1 #afj     ,hell1 words so         
translated1 #ajg     ,hinnom1 valley of1
 a figure of the place of future        
punishment1 #bhc     ,holam1 ,hebrew1   
corresponding to aion1 defined by       
,gesenius1 #bid     ,house from ,heaven1
 what1 #ahe     ,idumea1 threatenings   
against1 #bij1     the language         
illustrates ,rev4 #ad3aa1 #bij          
,immortal and immortality1 how often    
used in the ,bible1 #ac-bj              
,immortality assumed1 #ccg              
,immaterial souls of brutes1 #cbc1      
the testimony of ,bishop ,warburton1    

#cbd     ,instinct not the only         
reasoning power possessed by brutes1    
#cbi     ,in the body and out1 #aie     
,is ,abraham in hell8 #abc              
,judgment1 doctrine of1 contradicted by 
the popular view1 #fc     ,katephagen1  
,rev4 #bj3i1 defined by ,stuart1 #cji   
,kolasis1 ,matt4 #be3df1 meaning of1    
#bgd     ,language of appearance1 #acf  
,lazarus carried to ,abraham's bosom1   
when8 #afi     ,matter cannot think1    
#cbd1     the proof rests with the      
skeptic1 ,sidney ,smith's testimony1    
#cbe1     ,w4 ,g4 ,moncrieff's          
testimony1 #cbf     ,milton's           
translation of ,eccl4 #c3ba1 #gf        
,mind determined by sensation to belong 
to the lower animals1 #cbh     ,moses   
and the prophets on the place and       
condition of the dead1 #aed     ,moses  
was raised from the dead1 #adb          
,nature sheds no light on the future    
state1 #h     ,necromancy defined by    
,webster1 #abh     ,nephesh defined by  
,parkhurst1 ,taylor1 and ,gesenius1 #ea 

,origen's restorationism1 an enlarged   
purgatory1 #caf     ,parable1 case of   
the rich man and ,lazarus1 a1 #afc1     
how to be used1 testimony of ,clarke and
 ,trench1 #afg     ,paradise1 where     
situated1 #agc     ,paraphrase of ,phil4
 #a3ba-bd1 #bji     ,paul's departure1  
#bac     ,personification used in the   
,bible1 #aag1 #afb     ,peter's         
tabernacle1 its putting off1 #bac       
,pharisees confess spirit1 #ig          
,plasso1 definition of1 #fe             
,punctuation of ,luke #bc3dc1 #agi      
,punishment for sins in hell not        
threatened1 #cad     ,punishment1       
degrees of1 #bgf     ,purgatory1 an     
invention to relieve the great wrong of 
conscious eternal      misery1 #caf1    
borrowed from ,plato by ,augustine1     
adopted by ,rome1 #caf     ,reasons why 
the doctrine of future punishment should
 be agitated1 #cbj     ,reformers       
adopted ,augustine's hell without his   
purgatory1 #caf     ,rebellion against  
,god1 not eternal1 #caa                 

,resurrection proved by ,christ1 #aea1  
from what words translated1 #bca1     a 
prominent doctrine of the ,bible1 #bcd1 
,clarke's testimony1 #beg1     not      
impossible1 #bfb1     objections against
 answered1 #bdd-bdg1     object of the  
,christian's hope1 #bej1     time of    
reward to the righteous1 #beb1          
comfort of mourners1 id41     time when 
crowns of glory are to be given1 #bed1  
basis of ,scripture promises1 #bee1     
inseparably connected with the coming of
 ,christ1 #bef     ,samuel and the woman
 of ,endor1 #abg     ,scott's note on   
,gen4 #b3g1 #cb     ,semeron1 meaning   
of1 #agi     ,sense of right and wrong  
possessed to a degree by the lower      
animals1      #cbh     ,separation from 
the love of ,god1 #baj     ,shame and   
everlasting contempt1 ,dan4 #ab3b1 #bfh 
,sins in hell committed faster than ,god
 can punish1 ,benson1 #cjb     ,sodom   
and ,gomorrah turned into ashes by      
eternal fire1 #bhg     ,soul and spirit1
 meaning of1 #df1     times of their use

 in the ,bible1 #ej-ee     ,souls under 
the altar1 #aac1     note by ,barnes1   
#aag     ,spirit1 how formed1 #fd1      
returns to ,god1 #ef1     for what      
purpose8 #fb1     not conscious1 #fa1   
committed to ,god1 #gg1     saved in the
 day of the ,lord1 #a ,cor4 #e3e1 #ih   
,spirits of just men made perfect1 #hj1 
spirits in prison1 #hg1     note by     
,clarke1 #ia     ,state to which death  
reduces us1 ,law's testimony1 #bdb      
,tendency of the doctrine of eternal    
misery1 testimony of ,saurin and ,a4    
,barnes1 #cag1     it cannot be         
believed1 testimony of ,bp4 ,newton1    
#cah     ,the image of ,god1 #ba        
,the breath of life1 #ca1     possessed 
by all animals1 #cc1 #cd     ,the living
 soul1 #cf1     dead soul1 #da1         
applied to all orders of animals1 #dc   
,the transfiguration1 #acg1     a       
miniature of the kingdom of ,god1 #adj1 
no disembodied souls there1 #ada        
,the rich man and ,lazarus1 #afa        
,the dead rise up to meet the king of   

,babylon and ,pharaoh in sheol1         
#afd1 #afe     ,thief on the cross1 #agb
     ,the inward man1 what8 #bab        
,the unjust reserved to ,judgment1 #bae 
,the death of ,adam1 #baf1     his      
sentence1 #bah     ,the dead as though  
they had not been1 #bcf1     have no    
knowledge1 id41     not in ,heaven nor  
hell1 #bcg1     without a resurrection  
are perished1 #bdj     ,the ,judgment a 
future event1 #beh1     objections      
answered1 #bei1     destroys the idea of
 the conscious-state theory1 #bfb1      
testimony of ,dobney1 #bfc     ,the     
doctrine of the immortality of the soul 
leads to erroneous      conclusions on  
future punishment1 #bff     ,the wages  
of sin1 #bfd     ,the undying worm and  
quenchless fire1 #bgi1     a figure     
borrowed from the ,old ,testament1 #bhj1
     testimony of ,jeremiah1 #bhj1      
of ,david and ,ezekiel1 #bha1     of    
,isaiah1 #bhb     ,the two deaths       
mentioned in ,eze4 #ah3bf1 #bii     ,the
 wicked1 how recompensed in the earth1  

#cji     ,the claims of philosophy1 #cbb
     ,the soul immaterial1 #cbc         
,them that sleep in ,jesus brought with 
him1 #bab     8,thou0 and 8thy10 meaning
 of in ,gen4 #c3ai1 #bbe     ,tormented 
forever and ever1 ,rev4 #ad3aa1 #bhh1   
of whom spoken1 #bhi     ,traduction vs4
 creationism1 #fi-ga     ,trees         
represented as appointing a king over   
themselves1 #afb     ,true spirit of    
inquiry1 #aa     ,tunes learned by      
birds1 #cbh     ,tyndale's pungent      
inquiry1 #bcc     ,universal belief and 
inborn desire1 #ccc     ,unquenchable   
fire1 meaning of the word asbestos1 #bhd
     ,vincent's description of hell1    
#cja     ,we fly away1 ,ps4 #ij3aj1     
meaning of1 #abe-abg     ,white robes of
 ,rev4 #f3aa1 meaning of1 #aai     ,who 
knoweth8 ,eccl4 #c3ba1 #gb     ,word    
translated perceive1 in #a ,sam4 #bh3ad1
 #acc                                   
----------------------------------------
--------------------------------        
,,catalogue          ,of ,books1        

,pamphlets1 ,tracts1 c41 ,issued by the 
,seventh-,day                           
,adventist ,publishing ,association1    
,battle ,creek1 ,mich4                  
---------------------    ,,hymns ,,and  
,,tunes2 #cbj pages of hymns1 #if pages 
of music2 in plain  morocco1 #a4jj4     
,a ,,complete ,,history ,,of ,,the      
,,sabbath ,,and ,,first ,,day ,,of ,,the
 ,,week4 ,by ,j4 ,n4  ,andrews1 #a4jj4  
,,the ,,spirit ,,of ,,prophecy1 ,vols4  
#a  #b4 ,by ,ellen ,g4 ,white4 ,each    
#a4jj4    ,,thoughts ,,on ,,the         
,,revelation1 critical and practical4   
,by ,u4 ,smith4 #cbh  pp41 #a4jj4       
,,thoughts ,,on ,,the ,,book ,,of       
,,daniel critical and practical4 ,by ,u4
 ,smith4  ,bound1 #a4jj2 condensed      
edition1 paper1 #ce cts4    ,,the       
,,nature ,,and ,,destiny ,,of ,,man4 ,by
 ,u4 ,smith4 #chd pp41 bound1 #a4jj1    
paper1 #dj cts4    ,,life ,,incidents1  
in connection with the great ,advent    
movement4 ,by ,eld4  ,james ,white4 #cgc
 pp41 #a4jj4    ,,autobiography ,,of    

,,eld4 ,,joseph ,,bates1 with portrait  
of the author4 #cah  pp41 #a4jj1        
,,how ,,to ,,live2 comprising a series  
of articles on ,health1 and how to      
preserve it1 with various recipes for   
cooking healthful food1 c4 #djj  pp41   
#a4jj4    ,,sabbath ,,readings2 or      
,moral and ,religious ,reading for      
,youth and ,children4  #djj pp41 #fj    
cts2 in five pamphlets1 #ej cts4        
,,appeal ,,to ,,youth2 ,address at the  
,funeral of ,henry ,n4 ,white2 also a   
brief  narrative of his life1 c4 #if    
pp41 muslin1 #dj cts42 paper covers1 #aj
  cts4    ,,the ,,game ,,of ,,life1 with
 notes4 ,three illustrations #ex#f      
inches each1  representing ,satan       
playing with man for his soul4 ,in      
board1 #ej cts41 in  paper1 #cj cts4    
,,the ,,united ,,states ,,in ,,prophecy4
 ,by ,u4 ,smith4 ,bound1 #dj cts42      
paper1 #bj  cts4    ,,hymns ,,and       
,,spiritual ,,songs for ,camp-meetings  
and other ,religious  ,gatherings4      
,compiled by ,eld4 ,james ,white4 #aif  

pp4 ,bound1 #ej cts41 paper1  #be cts4  
,,refutation ,,of ,,the ,,age ,,to      
,,come4 ,by ,j4 ,h4 ,waggoner4 ,price   
#bj cts4    ,,progressive ,,bible       
,,lessons ,,for ,,children2 for ,sabbath
 ,schools and  ,families4 ,g4 ,h4 ,bell4
 ,bound1 #ce cts41 paper1 #be cts4      
,,the ,,advent ,,keepsake2 comprising a 
text of ,scripture for each day of the  
year1 on the subjects of the ,second    
,advent1 the ,resurrection1 c4 ,plain   
muslin1 #be cts2 gilt1 #dj cts4    ,a   
,,solemn ,,appeal relative to ,solitary 
,vice1 and the ,abuses and ,excesses  of
 the ,marriage ,relation4 ,edited by    
,eld4 ,james ,white4 ,muslin1 #ej cts42 
paper1 #cj cts4    ,,an ,,appeal to the 
,working ,men and ,women1 in the ,ranks 
of ,seventh-day  ,adventists4 ,by ,james
 ,white4 #agb pp41 bound1 #dj cts2 paper
 covers1 #be  cts4    ,,sermons ,,on    
,,the ,,sabbath ,,and ,,law2 embracing  
an outline of the ,biblical and         
,secular ,history of the ,sabbath for   
#fjjj years4 ,by ,j4 ,n4 ,andrews4 #be  

cts4    ,,the ,,state ,,of ,,the ,,dead4
 ,by ,u4 ,smith4 #bbd pp41 #be cts4     
,,history of the ,doctrine of the       
,immortality of the ,soul4 ,by ,d4 ,m4  
,canright4 #be cts4    ,,discussion ,,on
 ,,the ,,sabbath ,,question1 between    
,elds4 ,lane and ,barnaby4 #be  cts4    
,,the ,,atonement2 an ,examination of a 
,remedial ,system in the light of       
,nature and ,revelation4 ,by ,j4 ,h4    
,waggoner4 #bj cts4    ,,our ,,faith    
,,and ,,hope1 ,nos4 #a  #b4--,sermons on
 the ,advent1 c4 ,by ,james  ,white1    
,each #bj cts4    ,,the ,,nature ,,and  
,,tendency ,,of ,,modern ,,spiritualism4
 ,by ,j4 ,h4 ,waggoner4 #bj  cts4       
,,the ,,bible ,,from ,,heaven2 or1 a    
dissertation on the ,evidences of       
,christianity4 #bj cts4    ,,discussion 
,,on ,,the ,,sabbath ,,question1 between
 ,elds4 ,grant and ,cornell4 #bj  cts4  
,,review ,,of ,,objections ,,to ,,the   
,,visions4 ,u4 ,smith1 #bj cts4         
,,complete ,,testimony ,,of ,,the       
,,fathers1 concerning the ,sabbath and  

,first ,day  of the ,week4 ,by ,j4 ,n4  
,andrews4 #ae cts4    ,,the ,,destiny   
,,of ,,the ,,wicked4 ,by ,u4 ,smith4 #ae
 cts4    ,,the ,,ministration ,,of      
,,angels2 and the ,origin1 ,history1 and
 ,destiny of  ,satan4 ,by ,d4 ,m4       
,canright1 #ae cts4    ,,the ,,messages 
,,of ,,rev4 #ad1 particularly the ,third
 ,angel's ,message and  ,two-,horned    
,beast4 ,by ,j4 ,n4 ,andrews4 #ae cts4  
,,the ,,resurrection ,,of ,,the         
,,unjust2 a ,vindication of the         
,doctrine4 ,by ,j4 ,h4  ,waggoner4 #ae  
cts4    ,,the ,,sanctuary ,,and         
,,twenty-,,three ,,hundred ,,days4 ,by  
,j4 ,n4 ,andrews4 #aj cts4    ,,the     
,,saints' ,,inheritance1 or1 ,the ,earth
 made ,new4 ,by ,j4 ,n4 ,loughborough4  
#aj cts4    ,,the ,,seventh ,,part ,,of 
,,time2 a sermon on the ,sabbath        
,question4 ,by ,w4 ,h4  ,littlejohn4 #aj
 cts4    ,,review ,,of ,,gilfillan1 and 
other authors1 on the ,sabbath ,by ,t4  
,b4 ,brown4  #aj cts4    ,,the ,,seven  
,,trumpets2 an ,exposition of ,rev4 #h  

and #i4 #aj cts4    ,,the ,,date ,,of   
,,the ,,seventy ,,weeks ,,of ,,dan4 #i  
established4 ,by ,j4 ,n4 ,andrews4  #aj 
cts4    ,,the ,,truth ,,found2 the      
,nature and ,obligation of the ,sabbath 
of the ,fourth  ,commandment4 ,by ,j4   
,h4 ,waggoner4 #aj cts4    ,,vindication
 ,,of ,,the ,,true ,,sabbath4 ,by ,j4   
,w4 ,morton4 #aj cts4    ,,sunday       
,,seventh-,,day ,,examined4 ,a          
,refutation of the ,teachings of ,medem1
  ,jennings1 ,akers1 and ,fuller4 ,by   
,j4 ,n4 ,andrews4 #aj cts4    ,,matthew 
,,twenty-,,four2 a full ,exposition of  
the chapter4 ,by ,james ,white4  #aj    
cts4    ,,key ,,to ,,prophetic ,,chart2 
the symbols of ,daniel and ,john        
explained1 and  the prophetic periods   
determined4 #aj cts4    ,,the ,,position
 ,,and ,,work ,,of ,,the ,,true ,,people
 ,,of ,,god under the ,third ,angel's   
,message4 ,by ,w4 ,h4 ,littlejohn4 #aj  
cts4    ,,an ,,appeal ,,to ,,the        
,,baptists1 from the ,seventh-day       
,baptists1 for the  ,restoration of the 

,bible ,sabbath4 #aj cts4    ,,milton   
,,on ,,the ,,state ,,of ,,the ,,dead4 #e
 cts4    ,,four-,,cent ,,tracts3 ,the   
,two ,covenants--,the ,law and the      
,gospel--,the ,seventh  ,part of        
,time--,who ,changed the                
,sabbath8--,celestial ,railroad--,samuel
 and  the ,witch of ,endor--,the ,ten   
,commandments not ,abolished--,address  
to the  ,baptists4    ,,three-,,cent    
,,tracts3 ,the ,kingdom--,scripture     
,references--,much in  ,little--,the    
,end of the ,wicked--,infidel ,cavils   
,considered--,spiritualism a  ,satanic  
,delusion--,the ,lost ,time ,question4  
,,two-,,cent ,,tracts3 ,the ,sufferings 
of ,christ--,seven ,reasons for         
,sunday-,keeping ,examined--,sabbath by 
,elihu--,the ,rich ,man and             
,lazarus--,the  ,second                 
,advent--,definite ,seventh             
,day--,argument on ,sabbaton--,clerical 
,slander--,departing and ,being with    
,christ--,fundamental ,principles of ,s4
  ,d4 ,adventists--,the ,millennium4    

,,one-,,cent ,,tracts3 ,appeal on       
,immortality--,brief ,thoughts on       
,immortality--,thoughts for the         
,candid--,sign of the ,doy of ,god--,the
 ,two  ,laws--,geology and the          
,bible--,the ,perfection of the ,ten    
,commandments--,the  ,coming of the     
,lord--,without ,excuse4    ,,charts3   
,,the ,,prophetic1 ,,and ,,law ,,of     
,,god ,,charts1 painted and mounted1    
such  as are used by our preachers1 each
 #a4ej4 ,the two charts1 on cloth1      
unpainted1 by mail1 with key1 without   
rollers4 #b4ej4    ,,the ,,way ,,of     
,,life4 ,this is an ,allegorical        
,picture1 showing the way of ,life  and 
,salvation through ,jesus ,christ from  
,paradise ,lost to ,paradise  ,restored4
 ,by ,eld4 ,m4 ,g4 ,kellogg4 ,the size  
of this instructive and  beautiful      
picture is #aix#bd inches4 ,price1      
post-paid1 #a4jj4                       
,works in ,other ,languages4    ,the    
,association also publishes the ,advent 
,tidende1 ,danish1 monthly1 at  #a4jj   

per year1 and works on some of the      
above-named subjects in the  ,german1   
,french1 ,danish1 and ,holland          
languages4     ,any of the foregoing    
works will be sent by mail to any part  
of the  ,united ,states1 post-paid1 on  
receipt of the prices above stated4     
,address                   ,,review     
,,herald1                               
,,battle ,,creek1 ,,mich4               
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,,periodicals4                          
----------    ,,the ,,advent ,,review   
,,herald ,,of ,,the ,,sabbath1 weekly4  
,this sheet is an  earnest exponent of  
the ,prophecies1 and treats largely upon
 the ,signs of  the ,times1 ,second     
,advent of ,christ1 ,harmony of the ,law
 and the ,gospel1  the ,sabbath of the  
,lord1 and1 ,what we ,must do to be     
,saved4 ,terms1 #b4jj  a year in        
advance4    ,,the ,,youth',s            
,,instructor1 monthly4 ,this is a       
high-toned1 practical sheet1  devoted to

 moral and religious instruction1       
adapted to the wants of  youth and      
children4 ,it is the largest and the    
best youth's paper  published in        
,america4 ,terms1 #ej cts4 a year1 in   
advance4    ,,the ,,health ,,reformer4  
,this is a live ,journal1 devoted to an 
,exposition of  the ,laws of ,human     
,life1 and the application of those laws
 in the  ,preservation of ,health1 and  
the ,treatment of ,disease4 ,the        
,,reformer will  contain1 each issue1   
thirty-two pages of reading matter1 from
 able and  earnest pens1 devoted to     
real1 practical life1 to physical1      
moral1 and  mental improvement4 ,its    
publishers are determined that it shall 
be the  best ,health ,journal in the    
land4    ,terms1 #a4jj a year1 in       
advance4 ,address1 ,,health ,,reformer1 
,battle ,creek1  ,mich4                 
,,books ,,from ,,other ,,publishers4    
,,future ,,punishment1 by ,h4 ,h4       
,dobney1 ,baptist minister of ,england4 
,the  ,scriptural ,doctrine of ,future  

,punishment1 with an ,appendix1         
containing  the 8,state of the ,dead10  
by ,john ,milton1 author of 8,paradise  
,lost10  extracted from his 8,treatise  
on ,christian ,doctrine40    ,this is a 
very able and critical work4 ,it should 
be read by every one  who is interested 
in the immortality subject4 ,it is also 
one of the best  works upon the subject 
to put into the hands of candid         
ministers1 and  other persons of mind4  
,price1 post-paid1 #a4jj4    ,,the      
,,voice ,,of ,,the ,,church1 on the     
,coming and ,kingdom of the ,redeemer2  
or1  a ,history of the ,doctrine of the 
,reign of ,christ on ,earth4 ,by ,d4 ,t4
  ,taylor4 ,a very valuable work1 highly
 endorsed on both sides of the          
,atlantic4    ,price1 post-paid1 #a4jj4 
,the ,great ,reformation1 by ,martin1 #e
 ,vols41            #g4jj               
,d',aubigne's ,history of the           
,reformation1 #e ,vols41       #d4ej    
,scripture ,biography1                  
#d4ej        ,cruden's ,concordance1    

sheep1                           #b4jj  
0        0        muslin1               
#a4ej        ,bible ,dictionary1 sheep1 
#b4jj          0       0       muslin1  
#a4ej        ,cole's ,concordance1      
#a4ej        ,prince of the ,house of   
,david1                          #b4jj  
,pillar of ,fire1                       
#b4jj        ,throne of ,david1         
#b4jj        ,the ,court and ,camp of   
,david1                           #a4ej 
,the ,old ,red ,house1                  
#a4ej        ,higher ,christian ,life1  
#a4ej        ,pilgrim's ,progress1 large
 type1                        #a4be     
0          0        small   0           
4#fj        ,biography of ,george       
,whitefield1                            
#a4be        ,history of ,english       
,puritans1                              
#a4be        ,story of a ,pocket ,bible1
                               #a4be    
,captain ,russell's ,watchword1         
#a4be        ,the ,upward ,path1        
#a4be        ,ellen ,dacre1             

#a4be        ,the ,brother's ,choice1   
#a4ae        ,climbing the ,mountain1   
#a4ae        ,the ,two ,books1          
#a4ae        ,awakening of ,italy1      
#a4jj        ,white ,foreigners1        
#a4jj        ,lady ,huntington1         
#a4jj        ,young ,man's ,counselor1  
#a4jj        ,young ,lady's ,counselor1 
#a4jj        ,paul ,venner1             
#a4jj        ,among the ,alps1          
#a4jj        ,poems of ,home ,life1     
4#hj        ,edith ,somers1             
4#hj        ,nuts for ,boys to ,crack1  
4#hj        ,anecdotes for the ,family1 
4#ge        ,pictorial ,narratives1     
4#fj        ,bertie's ,birthday         
,present1                               
4#fj        ,songs for ,little ,ones1   
4#fj        ,memoir of ,dr4 ,payson1    
4#fj        ,mirage of ,life1           
4#fj        ,huguenots of ,france1      
4#ej        ,the ,boy ,patriot1         
4#ej        ,springtime of ,life1       
4#ej        ,may ,coverly1              
4#ej        ,glen ,cabin1               

4#ej        ,the ,old1 ,old ,story1     
cloth1 gilt1                        4#ej
        ,poems by ,rebekah ,smith1      
4#ej        ,charlotte ,elizabeth1      
4#dj        ,save the ,erring1          
4#dj        ,blanche ,gamond1           
4#dj        ,my ,brother ,ben1          
4#dj        ,hannah's ,path1            
4#ce        ,star of ,bethlehem1        
4#cj        ,father's ,letters to a     
,daughter1                         4#cj 
,a more full ,catalogue of books of this
 nature1 for sale at this  ,office1 can 
be had on application4                  
,address1           ,,review  ,,herald1 
,,battle ,,creek1 ,,mich4               
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,,health ,,reform ,,publications4       
--------------    ,the ,hygienic        
,system4 ,by ,r4 ,t4 ,trall1 ,m4 ,d4    
,recently published at the  ,office of  
the ,,health ,,reformer4 ,it is just the
 work for the time1 and  should be read 
by the million4 ,price1 post-paid1 #bj  

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,woman4 ,by ,r4 ,t4 ,trall1 ,m4 ,d4 ,a  
work of  great value4 ,price1 post-paid1
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philosophical exposition of the ,effects
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post-paid1 #bj cents4    ,cook ,book1   
and ,kitchen ,guide3 comprising recipes 
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,hydropathic ,encyclopedia4 ,trall4     
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,m4 ,d4 ,price1 post-paid1  #c4jj4      
,valuable ,pamphlet4 ,containing three  
of the most important of ,graham's      
twenty-five ,lectures on the ,science of
 ,human ,life--eighth1 the ,organs  and 

their ,uses2 thirteenth1 ,man's         
,physical ,nature and the ,structure of 
,his ,teeth3 fourteenth1 the ,dietetic  
,character of ,man4 ,price1 post-paid1  
#ce cts4    ,hydropathic ,family        
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,transcriber's ,note    ,the few words  
in ,greek have been reproduced here as  
printed4 ,several  lack the necessary   
7and occasionally the correct7          
diacritical marks4    ,there are also   
occasional lapses in the quotation of   
,biblical passages1  where opening or   
closing quotation marks are misplaced or
 missing4 ,the  ,king ,james ,version1  
which is used by the author1 has been   
employed here  as well to more          
accurately punctuate them4    ,the      
,general ,index1 in the original text1  
used a tabular form4 ,this has  been    
re-cast as an indented list4    ,errors 
deemed most likely to be the printer's  
have been corrected1 and  are noted     
here4 ,the references are to the page   
and line in the original4      #bg4bh   
and which are 8sent forth               
,added4      #cj4bc    man in 'hisim _/s
 image stamped him with      ,spaced    
immortality1                            
moved4      #ea4ai    '#a ,kings #ag1   
_/3#ba1 #bb2                            

,replaced4      #gi4bc    ,god40 ,col4  
#c3c4 8,and when will the               
,added_/,removed4             believer  
#gi4bd    8,when ,christ who is our life
                ,added4      #aca4d     
the father of all the lies in the       
world4_/1   ,replaced4      #aca4e    by
 assiduously circulating them1_/4       
,replaced4      #aec4ad   8,wherefore1  
,god is not ashamed                     
,added4      #afj4g    together is in   
the dust40 ,job4 #ag3ac-af2     ,added4 
#d3aa-ai2      #afj4ad   whither thou   
goest40 ,eccl4 #i3d-f1 #aj4             
,added4      #aia4af   ,o grave1 where  
is thy victory4_/8                      
,replaced4      #bab4c    under the     
unfortunate necessity                   
,added4      #bac4ba   ,p_/,but as ,paul
 does not here intimate                 
,replaced4      #bfd4bj   ,what fate    
awaits us when we                       
,added4             die80--,alger4      
#bhe4b    ,homer1 in the ,illiad1       
sic--,iliad      #bhe4ac   fire as      

cannot be extinguished                  
,added4      #bid4ba   this time forth  
even forever1 0_/' that is1   ,replaced4
      #cag4ac   when ,i see in the      
lukewarmness of my                      
sic--devotions             devosions1   
#cbj4bd   exerting all his divine       
attritributes        ,removed4          
#cbg4bb   gloomy gorges and craggy      
heights of the      ,added4             
mountains1      #cch4i    we simply     
affirm that they will be                
,added4             annihilated         
#cdi4aa   carnive_/orous crime          
,replaced4      #cfd4aj   ,cir_/riticism
 1 a desperate case of1 #agf            
,transposed4      #cga4cc   from the    
,seventh-day ,baptists1                 
,added4      c#g4aa    ,pictorial       
,narratives1 4#fj                       
,added4