THIS phrase has become one of the most common in use in the English language, and one which has also become greatly endeared to very many people. A denial of the immortality of the human soul is supposed to be equivalent to a denial of the truthfulness of the Bible, or to a denial of the gospel of Christ. Yet it must be confessed that the phrase is not used in the Bible, nor is the word immortality used in any such construction, or to express any such idea in all the Bible. More than thirty years ago this subject became to us one of interest and of diligent study. At that time we read the Bible through with much earnest prayer for light. Upon stating to our respected pastor, a minister of the Baptist Church, our disappointment in reading in the Psalms, and in other writings of the prophets, some expressions which seemed to plainly contradict the popular theory, he advised us to read on, with the assurance that it would be found in great clearness in the New Testament; that Plato and other ancient writers caught a glimpse of it, but that Christ brought it fully to light, and established it as one of the most important of the doctrines of the gospel. This statement, though made in all honesty and sincerity, and sincerely believed by thousands at the present time, we found to be a fallacy, both as to the doctrine and the facts. 1. It is not true that the immortality of the soul is plainly declared in the New Testament. The controversy on this point is easily settled, for (1) The word "immortality" is used only five times in the New Testament, and therefore the whole proof may be quickly examined. (2) The word is never connected with the word "soul" or "spirit" in any case; so that that doctrine cannot be declared, but if taught can only be inferred. (3) Every legitimate inference is against it; (a) One text says God "only hath immortality," 1 Tim. 6 : 16. If others receive it, it must be conferred; they do not have it now. (b) Another text says Christ "brought life and immortality to light through the gospel," 2 Tim. 1 : 10. Immortality for us is in the gospel, for Christ is "our life," Col. 3 : 4, and our "eternal life" is in the Son of God. 1 John 5 : 11. (c) A third text says that immortality is to be sought for, and may be obtained by "patient continuance in well doing." Rom. 2 : 7. (d) The remaining text says that immortality will be conferred in the resurrection, and that when "this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. 15 : 52-54. (e) The word immortal is used once in the Bible, and applied to God. 1 Tim. 1 : 17. The word here used in the original is also used in Rom. 1 : 23, there also applied to God, and rendered "incorruptible." (f) The same text speaks of the nature of man, in contrast with that of God, and calls him "corruptible man," this expression being the equivalent of "mortal man." And this phrase—mortal man—is used in Job 4 : 17. The following brief summary of the proof on this subject we copy:— "1. The apostle Paul is the only writer in the whole Bible who makes use of the word immortal or immortality.
"2. He never applies it to sinners.
"3. He never applies it to either righteous or wicked in this world.
"4. He never applies it to men's souls at all, either before or after death.
"5. He speaks of it as an attribute of the King eternal. 1 Tim. 1 : 17; Rom. 1 : 23.
"6. He declares that God is the only possessor of it. 1 Tim. 6 : 16.
"7. He presents it as an object which men are to seek after by patient continuance in well-doing. Rom. 2 : 7.
"8. He speaks of it as revealed or brought to light (not in heathen philosophy, but) in the gospel of the Son of God. 2 Tim. 1 : 10.
"9. He defines the period when it shall be 'put on' by the saints of God, and fixes it at the resurrection, when Christ, who is our life, shall appear. 1 Cor. 15 : 52-54; Col. 3 : 4.
"10. Therefore he never taught the immortality of the soul as it is now taught." 2. It is very far from the truth that this doctrine was dimly seen by Plato, but clearly revealed by Christ; for Plato not only distinctly mentioned it, but argued extensively to prove it. But Christ never mentioned it at all; to the contrary he, in harmony with the testimony quoted from Paul, told his followers that they should receive their recompense "at the resurrection of the just." Luke 14 : 14. See also Matt. 16 : 27. So distinctly did Plato mention it that the whole world of believers in that doctrine to this day rely upon his reasonings as proof of it. 3. It cannot be true that the doctrine of the immortality of the soul is a gospel doctrine. If the doctrine itself were true, still it could not be any part of the gospel of Christ. The gospel is good news; it is a remedial system. But there is nothing of a remedial nature in the fact, if it were a fact, that man is naturally immortal. It is not good news to the sinner to be told that he is immortal, unless he can be shown that some benefit to him arises from that fact. It is not good news to him that he must "live as long as God lives," and live in unutterable anguish—in the most excruciating torment. Nor is it good news to the righteous. Immortality sought for and obtained through Christ is far better. The doctrine of conditional immortality brings all the blessedness to the faithful that any system can bring. It presents the terror of destruction to the sinner without the revolting idea of an eternity of torment. It brings glory to Christ as the author of our immortality—the only source of hope of future existence. It frees the government and kingdom of God from the reproach of the eternal sin and suffering of his creatures. It meets every refuge of Universalism, and scatters its arguments to the winds. It demolishes Spiritualism, destroying its very foundations. It weakens the erroneous system of Roman Catholicism, removing the last hope of purgatorial salvation. The doctrine of natural immortality is responsible for every one of these errors and evils. It is the stronghold—the very life and breath—of Spiritualism. It is the cornerstone of Universalism. It is the sole support of the doctrine of purgatory. It holds out the hope of eternal life without the gospel—without Christ. It mars the glory and the universality of the kingdom of God by introducing into it eternal sin and woe. It clashes with the finer feelings of our nature, making it necessary to invent some means to reconcile our eternal happiness with the sight or thought of the everlasting wailings of our lost friends. And finally, it causes an endless abuse of the word of God, making it necessary to mystify its teachings to accommodate it to the doctrine. It makes the Scriptures of truth a mass of contradictions, perverting their language, destroying the force of their promises, and their threatenings. The word of God threatens death and destruction to the ungodly; these terms are denied their force, and another penalty is substituted in their stead. It promises life; but the doctrine of natural immortality affords a hope of life outside the promises of God, and denies the force or meaning of the word of promise. The redeemed could enjoy no higher happiness and glory if they were naturally immortal, than they can and will enjoy if they are made immortal in Christ. Where, then, is the value of the doctrine of natural immortality? It is said that it ennobles man. But will not man be as noble to receive immortality through Christ, as to receive it in some other way or from some other source? Is immortality of less value because purchased for us and bestowed upon us by the blessed Son of God? And if it be true, as the Bible asserts, that life and immortality are benefits found only in the gospel and conferred only by the Son of God, do they not greatly detract from the glory and the grace of Christ, who deny that he is the source and author of immortality, and assert that we derive it from our natural ancestors? The doctrine of natural immortality can have no place in the gospel; it is antagonistic to the truths and facts of the gospel. It can in no wise be related to a plan of salvation—it cannot be part of a remedy for sin. Christ came to seek and to save that which is lost. By sin man lost life, for "the wages of sin is death." Rom. 6 : 23. "I am come that they might have life," said Jesus. John 10 : 10. God has placed our hope of eternal life in his Son. 1 John 5 : 10. They who neglect to seek for it through him "shall not see life." John 3 : 36. Let all the praise and all the glory for the gift of life and immortality be given to Jesus Christ, the adorable Son of God.